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i 


NOTES  ON  THE  GOSPELS, 


CRITICAL  AND  EXPLANATORY; 


INCORPORATING  WITH  THE  NOTES,  ON  A  NEW  PLAN, 

THE  MOST  APPROVED  HARMONY  OF  THE 

FOUR  GOSPELS. 


MELANCTHON  W.RCOBUS, 

PROFESSOR   OF   BIBLICAL   LITERATURE    IN    THE  WESTERN   THEOLOQICAL 
SEMINARY   AT    ALLEGHENY    CITY,  PA. 


JOHN 


'NEW  YOKK: 

ROBERT    CARTER   &   BROTHERS, 

No.    530    BROADWAY, 

1850 


Entered  according  to  Act  of  Congress  in  the  year  1856,  by 

MELANCTHON  W.  JACOBUS, 

In  the  Qerk'^  Office  of  the  District  Court  of  the  United  States  for  the  Southern  District 
of  the  State  of  New  York. 

STEREOTYPED   BT   W.    S.    HAVEN,    PITTSBURGH,  PA. 


PREFACE. 


The  Author  once  entertained  a  thought  of  including  the  Notes  on  John  and 
the  Acts  in  one  volume ;  but  it  was  soon  found  to  be  impracticable. 

The  ancients  gave  to  this  Evangelist  the  symbol  of  the  Eagle.  He  is  so  lofty 
in  doctrine,  and  so  rich  in  the  discourses  of  our  Lord,  while  his  narrative  is 
BO  additional  to  the  foregoing,  that  John,  of  all  the  four,  could  best  claim  a 
volume  of  exposition. 

As  there  is  less  that  is  historical,  and  more  that  is  theological  in  this  Evan- 
gelist, the  comments  will  be  found  to  be  more  full  than  the  former.  They  aro 
the  result  of  exegetical  studies  for  the  class-room,  divested  of  critical  details. 
It  is  hoped  that  in  this  form  they  may  be  found  to  bring  within  the  compre- 
hension of  all  classes,  somewhat  of  the  richness  and  fullness  of  this  beloved 
Evangelist,  and  may  aid  many  to  enter  into  his  spirit  of  love. 

As  one  of  ^Uhe pillars,"  (Galat.  2:  9,)  and  one  of  the  three  whom  our  Lord 
admitted  to  His  most  sacred  and  special  familiarity,  (Matt.  26 :  37,)  and  to  whom 
alone  He  gave  new  names — the  last  of  the  Evangelical  witnesses,  and  the  last 
of  the  Inspired  writers — John  has  been  furnished  by  the  Holy  Spirit  with 
thoughts  and  words  which  take  peculiar  hold  upon  the  heart  of  Christ's  loving 
church.  His  is  the  closing  testimony,  worthy  of  the  deepest  study.  And  if  the 
church  is  to  become  more  loving,  and  more  spiritually  one,  how  shall  this  end 
be  better  promoted  than  by  the  earnest  study  of  this  "Apostle  of  completion," 
who  is  also  the  "Apostle  of  love?"  For — as  has  well  been  suggested  by  an- 
other from  this  Evangelist — while  God  has  His  perfect  attributes,  such  as 
"being,  wisdom,  power,  holiness,  justice,  goodness,  and  truth" — "God  IS 
Love."  In  Him  love  is  not  so  much  an  attribute,  as  it  is  God  Himself :  and 
it  is  the  perfect  combination  of  aU  these  attributes  that  resolves  them  into 
Love,  as  the  harmonious  whole,  just  as  it  is  the  perfect  combination  of  all  the 
prismatic  colors  in  the  sun-ray  that  makes  Light  which  is  "  the  true  Light." 

As  this  Gospel  narrative  was  called  for  to  meet  a  more  advanced  necessity 
of  the  church,  so  the  study  of  it  will  be  found  to  be  a  more  advanced  exercise, 
and  will  follow  very  properly  upon  that  of  the  foregoing  Evangelists.  It  will 
of  course  be  quite  necessary,  in  order  to  a  full  understanding  of  the  Life  of 
our  Blessed  Lord,  to  examine  all  that  the  beloved  disciple  has  given  us  fresh 

(iiij 


iv  PREFACE. 

from  His  bosom :  and  in  these  three  volumes  a  facility  is  furnished  for  the 
study  of  ih.\&  fourfold  testimony,  as  it  is  harmonized  and  arranged  iu  a  consistent 
■whole. 

The  Illustrations  -which  are  introduced  are  mainly  such  as  have  been  verified 
by  the  Author's  personal  observations  in  the  Holy  Land.  Notices  of  locali- 
ties and  customs,  from  the  same  source,  are  also  interspersed. 

Parallel  passages  of  Scripture  have  been  not  only  referred  to  extensively  in 
the  Notes,  but  cited  in  the  very  words  as  often  as  possible. 

The  literature  of  this  Gospel  has  been  greatly  enriched  of  late :  and  has 
been  carefully  applied,  during  the  last  few  years,  to  this  volume. 

Besides  the  works  of  Lampe,  Tittman,  and  Liicke,  which  are  so  well  known, 
Professor  Tholuck  has  issued  a  Sixth  Edition  of  his  Commentary,  quite  re- 
written. It  is  now  in  course  of  translation  by  the  Rev.  C.  P  Krauth,  of 
Pittsburgh. 

Of  the  recent  helps,  "Alford's  Commentary"  on  the  Greek  text,  (Vols.  I. 
and  II.  issued) — Webster  and  Wilkinson's  New  Testament,  (Vol.  I.  just  issued) 
— and  "  Plain  Commentary  on  the  Gospels,"  are  valuable  expositions  from  the 
Church  of  England. 

Brown's  "  Discourses  and  Sayings  of  our  Lord" — Stier's  "  Words  of  Jesus*' — 
Quet^nel  on  the  Gospels,  (Boardman's  Edition) — Olshausen's  Commentary,  and 
Meyer's  and  Hutcheson's,  with  Bengel  and  Calvin,  are  but  a  few  of  the  promi- 
nent authorities  at  hand,  on  this  portion  of  Scripture. — Francis  Trench  on 
**The  Life  and  Character  of  John,"  is  highly  interesting. 

While  the  eifort  of  modern  skepticism  is  to  throw  obscurity  around  the 
origin  of  our  religion,  and  especially  to  impugn  the  genuineness  of  this  Gospel 
narrative,  it  carries  even  if  possible  a  peculiar  authority,  as  a  history  made 
up  of  our  Lord^s  own  words,  and  as  thus  remarkably  bearing  on  its  very  face 
the  title—"  The  Word  of  God." 

The  study  of  its  contents,  with  an  understanding  of  its  relation  to  the  other 
Evangelists,  will  show  it  to  be  a  new  Gospel  narrative,  and  yet  not  "  another 
GospeV — a  crowning  exhibition  of  the  Person  and  Work  of  our  Lord,  out  of 
the  richest  experience  of  His  love,  and  with  patriarchal  feet  already  stepping 
into  the  New  Jerusalem — the  aged  Apostle  seeming  already  to  get  a  vision  of 
the  Lamb,  and  to  hear  the  anthems  of  the  redeemed ;  and  bearing  a  testimony, 
the  substance  of  which  is,  "WE  LOVE  HIM  BECAUSE  HE  FIRST  LOVED 
US." 


m 


SYNOPSIS  OF  JOHN'S  LIFE. 


1.  John,  son  of  Zcbedee,  and  a  disciple  of  John  the  Bap- 

tist, "  one  of  the  two"  first  followers  of  Christ.    ,     .  John  1 :  37-40 

2.  His  call  to  be  a  personal  attendant  of  Christ.      .     .     .  Matt.  4:  21-22. 

3.  He  attends  Jesus  as  a  special  witness  of  His  miracles.  Makk  1 :  20-29. 

4.  His  call  to  the  Apostleship,  and  his  new  name.   .     .     .  Mark  3:  17. 

5.  He  is  a  witness  of  the  raising  of  Jairus'  daughter  to 

life Luke  8  :  49-56. 

6.  He  is  an  eye-witness  of  Christ's  majesty  at  the  Trans- 

figuration  Matt.  17:  1-9. 

7.  He  complains  to  Jesus  of  one,  not  a  disciple,  working 

miracles Mark  9 :  38. 

8.  He  and  his  brother  propose  to  call  down  fire  from 

heaven  on  the  Samaritans Luke  9 :  51-56. 

9.  He  and  his  brother  apply  for  promotion  in  Christ's 

Kingdom Matt.  20:   17-28. 

10.  He  asks  Christ  privately  about  future  events.      .     .     .  Mark  13 :  3-5. 

11.  He  is  sent  with  Peter  to  Jerusalem,  from  Bethany,  to 

prepare  the  Passover Luke  22  :  8. 

12.  John  as  "the  disciple  whom  Jesus  loved."     ....  John  13:  23. 

13.  John  at  the  Agony  in  the  garden Matt.  26  :  36-46. 

14.  John  at  the  trial,  as  known  to  the  High  Priest:  and 

gaining  admittance  for  Peter John  18 :   15. 

16.  John  alone  of  the  Twelve  at  the  Cross,  and  charged  with 

the  care  of  our  Lord's  Mother John  25 :  25-27. 

16.  John  with  Peter  at  the  Sepulchre — and  the  first  of  the 

twelve  to  believe  in  the  Resurrection John  20 :  1-10. 

17.  John  one  of  the  seven  at  the  Sea  of  Galilee  after  the 

Resurrection John  21 :  20-24. 

(He  follows  after  Peter,  perhaps  to  show  his  readi- 
ness to  go  also  to  death  for  Jesus — perhaps  to  enjoy 
His  presence  as  long  as  possible,  fearing  that  He 
might  suddenly  disappear.) 

1*  (y) 


vi  SYNOPSIS  OF  JOHN'S  LIFE. 

18.  John,  after  Pentecost,  works  the  first  Miracle  (with 

Peter)  at  the  Temple  gate Acts  3.  4 :  1-52. 

Preached  Christ  to  the  people Acts  4 :  1. 

Was  persecuted  and  put  in  custody,  (with  Peter,)  as 

one  of  the  first  sufferers  for  the  Ptisen  Christ.     .     .  Acts  4 :  3. 

19.  He  is  thrust  into  the  common  prison,  and  miraculously 

delivered Acts  5 :  18. 

Teaches  and  preaches  Christ  from  house  to  house,  with 
Peter Acts  5 :  47. 

20.  Remains  with  the  rest  of  the  Apostles  at  Jerusalem,  in 

the  persecution  there  at  Stephen's  death.       .     .     .  Acts  8 :  1. 

21.  He  is  sent  down  thence  to  Samaria,  with  Peter,  to  bear 

Apostolic  witness  to  the  extension  of  the  Gospel  to 

the  Samaritans.     He  returns  to  Jerusalem.     .     .     .  Acts  8 :  14. 

22.  John  in  the  Apostolic  Synod  at  Jerusalem Acts  15. 

Gives  to  Paul  and  Barnabas  "the  right  hand  of  fellow- 
ship," as  himself  a  ^^ pillar"  in  the  church.      .     .     .  Galat.  2:  9 

23.  John  residing  at  Jerusalem ;    having   charge  of  our 

Lord's  Mother John  19 :  27. 

24.  John's  final  departure  from  Jerusalem — probably  at  the 

breaking  out  of  the  Roman  war,  or  at  Paul's  death, 

or  Mary's Mark  13 :  14-18. 

25.  John  in  Asia  Minor,  at  Ephesus,  &c. — writes  his  Gos- 

pel history  and  Epistles. 

26.  John  at  Patmos Rev.  1 :  9. 

Writes  the  Apocalypse. 

Returns  to  Ephesus,  A.  D.  96, 

He  dies  a  natural  death,  A.  D.  100—102. 


INTRODUCTION 


GOSPEL    ACCORDING    TO    JOHN, 


THE  AUTHOR. 

The  Scriptures  say  little  about  the  early  life  of  the  New  Testament  charac- 
ters, excepting  of  John  the  Baptist,  as  Christ's  forerunner,  and  of  Pawl,  the 
converted  foe  of  Christianity.  All  attention  is  left  to  centre  upon  Christ 
himself.  As  to  all  others,  their  official  life  in  this  Divine  service  is  shown 
to  be  the  main  concern,  in  comparison  with  which  their  former  life  was 
of  little  or  no  importance. 

John  was  the  son  of  Zebedee  and  Salome,  and  the  brother  of  James.  He 
was  probably  the  younger  of  the  two — as  it  is  yet  the  custom  in  the  East  to 
speak  of  the  elder  son  as  the  son  of  the  father,  and  to  speak  of  the  others  as 
his  brothers.  Hence  it  is,  "James,  the  son  of  Zebedee,  and  John,  his  brother." 
He  was  probably  born  in  Bethsaida,  as  were  Peter,  Andrew  and  Philip.  Ch. 
1 :  44.  Salome  is  honored  with  having  two  sons  Apostles,  and  we  may  infer 
hence  the  influence  of  her  piety  in  her  household.  We  know  from  the  Scrip- 
ture that  she  became  a  constant  and  devoted  attendant  of  Christ,  and  minis- 
tered to  him  of  her  substance.  We  infer  that  the  family  was  in  comfortable 
circumstances.  Zebedee,  it  appears,  had  "hired  servants,"  and  pm'sued, 
with  his  sons,  the  trade  of  a  fisherman,  having  his  boats  and  nets.  (Mark  1 : 
20.  Matt.  4:  21.)  This  business  was  profitable  on  the  sea  of  Galilee.  We 
observe,  also,  that  John  had  a  house,  ra  Wta,  (probably  in  Jerusalem,)  to 
which  he  took  our  Lord's  mother  after  the  crucifixion. 

It  is  said  of  Peter  and  John  that  they  were  aygaiifiaTot  Kai  tStuTac,  (Acts 
4:  13,)  not — "unlearned  and  ignorant  men,"  but  that  they  were  untaught  in 
the  schools  of  theKabbis,  and  that  they  were  private  men, — not  "rulers"  or 
magistrates.  In  the  same  sense  it  was  Inquired  about  Christ :  "  How  knoweth 
this  man  letters,  having  never  learned?"  (John  7  :  15.)  The  reference  was  to 
Rabbinical  learning  that  was  thought  necessary,  especially  for  public  teachers. 
John  was  an  Apostle,  an  Evangelist  and  a  Prophet.  He  wrote  besides  this 
Gospel  narrative,  three  Epistles,  and  the  Apocalypse.  He  was  a  disciple  of 
John  the  Baptist,  and,  as  he  was  a  partner  of  Andrew  in  the  fishing  trade,  so 
he  was  doubtless  the  companion  of  "Andrew,  Simon  Peter's  brother,"  to  whom 
Christ  was  first  pointed  out  by  His  forerunner,  as  "the  Lamb  of  God."  We 
observe  his  modesty  in  not  giving  his  name,  though  he  was  among  the  first  to 
whom  Christ  was  introduced.  As  he  first  heard  of  Christ  as  "  the  Lamb,"  so 
we  find  him  speaking  of  Christ,  under  this  name,  some  twenty-six  times  in  the 
Revelation.  Accordingly,  he  also  mentions  the  very  hour  of  the  day  made  so 
memorable  to  him  by  this  discovery  of  Christ.     Ch.  1:  36,  39,  40. 

John  and  his  brother  James  were  called  by  our  Lord,  Boanerges — "  sons  of 
thunder" — referring  probably  to  qualities  which  they  had  for  their  work,  and 

(Yii) 


viii  INTRODUCTION. 

also  to  qualities  which  should  be  given  to  them  for  their  work.  So  John, 
though  generally  regarded  as  mild  and  eflFeminate,  perhaps,  from  being  known 
as  the  beloved  disciple,  was  pungent  and  terrific  in  his  rebukes,  as  we  see  in 
his  Epistles.  He  uses  some  of  the  hardest  terms,  and  calls  the  hardest  names, 
*'liar.  Antichrist,"  &c.  Neander  calls  him  "  the  man  of  burning  love  and  burn' 
ing  hate."  It  was,  however,  the  same  disposition  showing  itself  in  opposite 
directions.  Our  Lord  himself  displayed  the  same  severity  towards  hypocriti- 
cal Pharisees,  while  he  was  tender  and  forgiving  toward  publicans  and 
sinners,  A  new  name  was  sometimes  given  to  mark  some  covenant  relation, 
(as  Abraham  and  Sarah)  or  to  signalize  the  entrance  upon  Christ's  special 
work,  as  Cephas.  This  name,  "Boanerges,"  may  have  been  so  perverted  in 
their  minds  as  to  lead  them  to  talk  of  calling  down  fire  on  the  Samaritans, 
Elias-like.  It  is  remarkable  that  Peter  and  John,  though  so  diiferent  in 
choracter,  were  so  intimate.  We  find  them  going  timidly  together  to  the 
Judgment  Hall,  and  running  eagerly  together  to  the  sepulchre,  and  together 
going  up  to  the  Temple  after  the  Ascension.  (Acts  3.)  These  two,  with 
James,  were  the  chosen  three  whom  our  Lord  admitted  to  be  the  honored  wit- 
nesses of  His  most  extraordinary  works,  and  His  special  attendants  to  the  last. 
But  though  Peter  was  inclined  to  legal  views,  John  was  the  Apostle  of  love. 
Yet  their  diiferent  tendencies  and  shades  of  thought,  did  not  hinder  their 
cordial,  familiar  friendship.  We  may  learn  a  lesson  from  this — Grotius 
remarks,  that  Peter  was  more  a  friend  of  "  Christ,^''  and  John  of  ^^  Jcsus^' — 
that  is,  the  former  revered  and  loved  Christ  in  his  ofiicial  choracter  as  the 
Messiah  more,  and  the  other  more  in  his  person,  as  his  bosom  friend.  Peter's 
love  was  more  active  and  practical.  John's  more  passive  and  receptive. 
Peter  boasted  more  of  showing  his  love.  John  boasted  more  of  beinj  loved. 
Both  were  necessary  among  the  twelve.  Peter  was  the  planter,  John  the 
waterer.  We  observe  that  a  similar  miracle  of  fishes  was  wrought  by  our 
Lord,  at  the  beginning  and  close  of  his  intercourse  with  Peter  and  John,  to 
illustrate  the  success  of  the  Gospel  net,  under  their  preaching.  (Ch,  21,  5,  &c.) 
John  was  specially  prepared  to  treat  of  Christ  as  the  glorious  Word,  by  the 
Transfiguration  scene,  where  the  chosen  three  had  special,  personal  assu- 
rances, derived  from  impersonal  view  of  their  glorified  Redeemer.  They  were 
chosen  to  be  ^^eye-witnesses  of  his  majesty,"  so  as  to  give  a  very  particular 
testimony  of  Christ's  Divinity  and  work.  John,  however,  was  to  stand  alono 
at  the  Crucifixion — braving  the  danger  there  and  confessing  the  Saviour 
amongst  bloody  murderers.  And  hence,  he  needed  to  have  it  to  say,  "We 
beheld  his  glory,"  (Sic.  as  Peter  says,  (2  Peter  1:  16,)  "We  have  not  followed 
cunningly  devised  fables,  but  were  eye-witnesses  of  his  mfgesty" — both 
referring  to  the  same  event.  For  this  last  trying  scene  and  service,  John  was 
prepared  by  the  Transfiguration  scene,  as  was  Peter  for  his  special  testi- 
mony to  Christ's  glory.  James,  the  other  one  of  the  three,  was  called  to  be 
the  first  martyr  of  the  twelve,  while  John  was  called,  through  exile  and  much 
tribulation,  to  survive  them  all.  It  was  a  very  distinguished  honor  of  John, 
to  have  intercourse  with  Christ  from  the  cross,  and  to  be  charged  by  the 
dying  Saviour  with  the  care  of  his  widowed  mother. 
Lampe  distinguishes  three  calls  of  John — 

1.  His  call  to  the  discipleship,  remaining  yet  in  his  business.  (Chap.  1 : 
37-40.) 

2.  His  call  to  be  an  attendant  on  Christ  in  his  ministry.   (Matt.  4:  21,  22.) 

3.  His  call  to  the  Apostleship,  when  he  was  surnamed  with  James  "Boan- 
erges." (Mark,  3:  17.) 

Hengstenberg  suggests,  that  John's  designating  himself  as  "iAe  disciple 
whom  Jesus  loved,"  was,  perhaps,  an  explanation  of  his  own  name,  ("favor,  or 
grace  of  God,")  so  that  his  name  was  a  prophecy  of  the  relation  which  he 


INTRODUCTION.  ix 

entered  into  to  Jesus.  But,  we  suppose,  that  it  was  rather  out  of  humble  and 
earnest  gratitude  that  he  takes  this  designation  to  himself,  while  it  is  also  for 
a  modest  withholding  of  his  name,  in  the  narrative. 

So  the  sisters  at  Bethany  speak  of  their  brother  Lazarus:  "Lord,  behold  he 
whom  thou  loveM  is  sick."  When  we  can  profess  nothing  of  our  own  love  as 
Peter  did,  and  fell,  we  can  profess  Christ's  love,  as  John  did — or  our  own  love 
as  Peter  afterwards  did,  but  not  as  more  than  that  of  others. 

TIME. 

It  is  not  easy  to  determine  the  exact  date  of  this  Gospel  narrative.  It 
would  seem  that  it  must  have  been  later  than  the  other  three  Gospel  Histories ; 
its  contents  suppose  a  more  advanced  state  of  the  Church,  and  of  contro- 
versy. It  is  not  mentioned  by  the  earliest  writers  of  the  Apostolic  age,  as 
Papias,  Polycarp,  Barnabas  or  Ignatius.  But  neither  does  Papias  mention 
Luke's  Gospel.  And  this  of  John  is  universally  recognized  by  the  later  winters, 
showing  that  it  was  not  promulgated  and  received  till  late  in  the  Apostolic 
age.  It  is  now  more  commonly  referred  to  the  period  70-85  or  90 ;  which 
would  be  subsequent  to  all  the  other  New  Testament  writers,  but  prior  to 
John's  Epistles  and  Apocalypse. 

The  writings  of  Hippolytus,  lately  discovered,  show  that  it  was  acknowledged 
as  in  use,  and  as  received  in  the  Churches  as  early  as  A.  D.  117.  The  Ottobo- 
nian  manuscripts  lately  found,  quote  it  as  early  as  A.  D.  120.  So  that  the 
late  skeptical  theory  which  has  labored  to  make  out  a  later  date  for  this  Gospel 
narrative — even  as  late  as  the  middle  of  the  second  century — is  positively 
disproved,  without  the  need  of  exposing  the  folly  of  those  assumptions  upon 
which  this  theory  was  built. 

PLACE. 

Irenaeus,  the  most  ancient  testimony,  gives  Ephesus  as  the  place  from  which 
this  Gospel  was  published.  The  manner  in  which  the  localities  and  customs 
of  Palestine  are  spoken  of,  indicate  that  it  was  written  at  a  place  remote  from 
the  Holy  Land.  At  Ephesus,  his  Epistles  were  probably  written.  There  lie 
long  resided  :  and  if  the  terms  used  in  the  introduction  of  the  Gospel  (ch.  1,) 
imply  anything  about  the  place  of  writing,  we  may  suppose  that  it  was  likely 
to  have  been  Ephesus — a  place  in  such  intercourse  with  Alexandria,  which 
was  the  seat  of  those  erroneous  philosophies,  that  are  supposed  to  be  more  or 
less  aimed  at,  or  provided  for,  here.  When  this  narrative  was  written,  many 
more  Gentiles  of  more  distant  parts  had  been  converted  to  Christianity  than 
at  the  date  of  the  former  Gospels,  and  it  had  become  necessary  to  explain  to 
the  Christian  Church,  many  things  which  needed  no  explanation  when  the 
members  were  mostly  from  about  Judea,  and  when  the  Jewish  polity  was  still 
in  existence.  The  feasts  and  other  Jewish  peculiarities  would  be  little  under- 
stood by  the  Greeks  of  Asia,  a  score  of  years  after  the  destruction  of  Jerusalem. 

OBJECT. 

The  Evangelists  Matthew  and  Mark  hove  given  us  the  official  life  of  our 
Lord,  more  according  to  the  substance  of  what  was  first  commonly  preached. 
Luke  has  aimed  to  give  a  more  complete  and  orderly  account,  "haWng 
examined  everything  from  the  beginning."  These  were  chiefly  historical. 
John  has  had  a  still  different  object — to  meet  the  wants  of  Christians  at  a  more 
advanced  stoge,  and  to  give  them  such  further  docu'inal  views  as  would  solve 
the  questions  that  had  arisen,  or  would  arise  in  the  Church,  and  confirm  the 
faith  of  Christians  against  oppositions  of  science,  falsely  so  called.  In  so  doing, 
he  would  also  furnish  additional  matter,  under  the  impulse  of  the  Holy  Spirit, 
filling  and  supplying  what  would  be  for  the  fuller  edification  of  the  Church  in 
the  Gospel  narrative. 


X  INTRODUCTION. 

He  falls  in  "with  the  otlier  Evangelists  in  a  few  passages  only,  (eh.  6  :  1-21 
and  12:   1.)  except  in  the  records  of  the  Passion  and  Resurrection. 

Against  the  denial  of  Christ's  Divinity,  Incarnation  and  Pre-existence  he  is 
most  explicit,  furnishing  facts,  and  the  claims  and  arguments  of  our  Lord. 
Against  the  notions  of  the  Logos  that  prevailed  in  the  writings  of  Philo  and  Plato 
in  distinction  from  the  doctrine  of  Christ  as  the  true  Logos  or  Word,  he  is  most 
full.  He  opens  his  Gospel  History  with  terms  used  in  a  peculiar  sense,  yet  with- 
out explanation,  showing  that  they  must  have  been  in  use  already,  and  that 
these  terms  were  applied  by  him  to  his  object  in  a  way  that  would  be  commonly 
understood.  The  term  "Logos,"  especially  as  applied  by  him  to  the  Person 
of  our  Lord,  is  not  so  used  by  the  other  New  Testament  writers.  It  was  familiar 
to  the  Alexandrian  Jews  who  had  already  sown  the  seeds  of  that  heresy,  which, 
in  the  middle  of  the  second  century,  came  to  be  established  and  known  as  Gnosti- 
cism. Already  Paul  warns  Timothy  against  the  false  knowledge,  and  refers 
to  it  in  other  Epistles,  as  it  was  aiming  to  unite  Christianity  with  their  philoso- 
phy. (1  Cor.  8:  1;  CoL2:  8,18;  Ephes.  3  :  19.)  They  believed  in  certain 
iEons  or  Emanations,  from  the  Supreme  God,  among  which  was  the  Logos, 
with  others. 

Between  Philo's  notion  of  the  Logos,  and  the  opinions  which  the  Jews  of 
Palestine  entertained  of  the  Messiah,  there  was  a  strong  similitude.  Many  of 
the  attributes  which  Christ  possessed,  these  Alexandrian  Jews  were  accustomed 
to  ascribe  to  the  Logos.  John,  therefore,  in  order  to  correct  their  false  notions 
and  to  more  aptly  set  forth  the  true  doctrine  of  Christ  to  these,  and  all  to 
whom  he  wrote,  employed  this  very  term,  and  transferred  it  to  Christ. 

This  term  Word,  or  a  kindred  term  Reason,  is  found  also  in  the  Indian,  Per- 
sian, Egyptian  and  Chinese  systems.  And  we  may  remark  the  Providence 
of  God  which  had  allowed  this  idea  of  the  Logos  to  become  so  universallj^ 
familiarized,  especially  during  the  four  hundred  years  prior  to  Christ's  coming — 
for  by  this  means,  and  under  this  character  of  Wisdom  and  the  Word  of  God, 
John  was  enabled  to  illustrate  and  unfold  the  doctrine  of  Christ  as  he  could  not 
otherwise  have  done  it.   (See  Notes,  ch.  1.) 

The  Evangelist  proceeds  to  show  the  true  Logos  as  so  infinitely  sui:>erior  to 
their  view — as  God  Himself — who  becomes  Incarnate,  and  was  of  course  \;.vq- 
existent,  and  was  even  already  existing  at  the  beginning  of  all  things. 

In  all  this  view  of  the  immediate  relations  of  this  Gospel  narrative  to  those 
times  and  necessities  of  the  Church,  we  are  not  to  forget  that  the  Holy  Spiiit 
had  reference  also  to  all  after  ages,  and  to  the  tendency  in  all  periods  of  the 
Church's  History  to  deny  the  Divinity  of  our  Lord.  The  Divine  origin  of  tlio 
Sacred  Scriptures  is  seen  in  the  fact  that  no  great  error  in  doctrine  or  prac- 
tice arises  out  of  the  heart  of  man,  but  it  meets  a  barrier  reared  already  in 
the  Word  of  God,  "by  Him  who  knoweth  what  is  in  man." 

The  main  conflict  in  the  Church,  at  first,  was  with  those  Jewish  notions  of 
the  Mosaic  law,  which  were  inconsistent  Y,'ith  the  Gospel  method  of  Justifica- 
tion by  faith.  The  other  Evangelist  accordingly,  some  thirty  years  before  this, 
had  given  the  Gospel  narrative  in  its  relations  to  the  Mosaic  economy.  Paul 
also,  in  his  Epistles,  had  fully  met  the  questions  between  the  Law  and  the  Gos- 
pel as  a  ground  of  Justification.  But  now,  other  questions  had  also  to  be  met. 
Here  the  conflict  turned  upon  the  Person  of  Christ,  and  a  proper  view  of  tliis 
great  truth  lies  at  the  very  foundation  of  true  Christianity.  This,  therefore, 
John  undertakes  to  set  forth  in  his  Gospel,  his  Epistles  and  the  Apocalypt;e. 
Already  in  the  time  of  Paul's  imprisonment  at  Rome,  (see  Epistle  to  the 
I!olossians,)  this  question  had  arisen.  Hence,  we  find  Paul  and  John  using 
language  very  similar,  and  aimed  at  the  same  great  point. 

And  ever  since  their  day  it  has  been  seen  that  essential  questions  in  religion 
have  turned  upon  this — as  to  what  view  is  taken  of  the  person  of  Christ — His 


INTRODUCTION. 


XI 


Incarnation — His  actual  life  upon  Earth  as  God-man — His  two  natures  in  one 
person  forever.  The  Apostle  contends  against  tliose  errors  which  early  broke 
out,  and  which  have  ever  since  arisen  in  various  shapes.  He  teaches  the 
Essential  Divinity  and  Godhead  of  Christ — His  pre-existence  and  His  real 
humanity  also  as  the  man  Christ  Jesus.  His  part  of  the  Apostolic  work  was 
therefore  the  building  up  and  perfecting  of  the  saints  in  the  true  knowledge  of 
Christ;  and  who  more  fitted  for  this  work  than  he  who  leaned  on  the  Master's 
bosom  ? 

John  states  his  object  in  ch.  20 :  31 — to  lead  to  faith  in  the  MessiahBhip  and 
Divinity  of  Jesus,  and  thereby  to  the  possession  of  eternal  life. 

The  divisions  of  this  Gospel  as  given  by  Liicke,  are,  1st.  The  Preface  or 
Summary.   (Ch.  1:   1-18.) 

Part  I.  The  official  work  of  our  Lord  in  Galilee,  Samaria  and  Judea — His 
reception  and  rejection — His  glorification  by  John  the  Baptist's  testimony — by 
that  of  others — by  His  miracles  and  by  His  conflict  with  the  Jews.  (Ch.  1 :  18, 
to  12:  50.) 

Part  II.  His  special  glorification  in  His  last  supper,  and  the  Discourses  of 
thart  period,  which  are  so  fully  related,  and  His  public  glorification  by  His 
sufi"erings,  death  and  resurrection.   (Ch.  13:   1,  to  the  end.) 

And  this  great  idea  of  our  Lord's  glorious  work  is  set  forth  as  according  to 
the  Father's  purpose  and  the  Son's  pleasure — and  to  accomplish  the  great  end 
of  giving  Light  and  Life  to  mankind  through  this  only  Mediator  and  Intercessor, 
who  alsD  sends  the  Comforter  to  take  His  place  in  the  Chui-ch,  when  He  departs 
to  carry  out  this  work  in  Heaven.   (Chs.  16  and  17.) 

In  all  this  it  is  shown  that  "  the  public  work  of  Christ  manifested  His  glory, 
but  at  the  same  time  led  on  to  His  death,  which  death  again  manifested  His 
glory."  Gradually  it  appears  that  His  glory  is  to  be  shown  forth  as  the  result 
of  the  opposition  of  His  enemies,  (ch.  12:  28,)  until  the  Father's  testimony 
forms  the  transition  point  from  Part  I  to  Part  II. 

It  is  argued  that  he  could  not  have  seen  the  other  Evangelical  narratives,  as 
an  examination  of  the  contents  will  show  that  where  he  gives  the  same  accounts, 
he  has  altogether  the  style  of  an  independent  witness,  as  in  the  account  of 
John  the  Baptist  (ch.  1,)  — the  miraculous  feeding  (ch.  6,) — and  the  history  from 
ch.  12.  The  connexion  between  the  language  of  the  Gospel  and  of  the  Epistles 
ought  to  be  noted,  as  ch.  1 :   1,  and  1  John  1 :  1. 

That  he  could  not  have  aimed  at  making  a  supplement  to  the  other  Gospel 
narratives  would  appear  from  his  going  over  the  same  ground  in  part,  (ch.  6 : 
1-14;  ch.  18:   19,)  and  from  his  nowhere  intimating  this. 

The  Ancients  termed  this  ''  the  spiritual  gospel."  Ernesti  calls  it  "  the  heart 
of  Christ.'' 

"  The  Spirit  took  a  historical  picture  out  of  the  Lord's  whole  life  and  work 
from  His  birth  to  His  ascension,  and  so  showed  it  to  the  Evangelists,  that  in 
their  mutually  supplementary  records,  the  glory  of  the  only  begotten  Son 
shines  forth  to  us,  full  and  unimpaired." — Steir. 

"  In  the  fine  qup.rtette  of  the  four  gospel  witnesses,  John  gives  the  bass  of  a 
full  harmony."  Chrysostom  says  that  John,  though  rising  higher  than  any  of 
the  other  Evangelists  in  the  statement  of  Christ's  divine  nature,  descends 
lower  than  any  other  in  describing  His  bodily  affections. 

AUTHORSHIP. 

Up  to  the  18th  century,  this  Gospel  had  been  universally  acknowledged, 
except  by  one  insignificant  sect,  the  Alogi.  It  was  then  attn eked  by  certain 
English  Deists,  and'by  a  few  German  writers,  but  with  poor  success.  Strauss, 
more  recently,  has  assailed  it,  chiefly  because,  as  he  admits,  *'  he  could  not  other- 
wise escape  from  believing  the  miracles  of  Christ."     Irenosus,  who  conversed  with 


xii  INTRODUCTION. 

Polycarp,  the  friend  and  disciple  of  John  himself,  quotes  this  Gospel  as  the 
work  of  John,  and  as  already  Avell  known  and  received  in  the  Christian  church. 

Some  moderns  would  attempt  to  ti-ace  it  to  the  Gnostics  in  the  latter  part 
of  the  second  century,  and  some  threescore  years  after  John's  death.  But  tliere 
is  no  proof  of  this,  and  every  proof  against  it.  And,  as  Liicke  has  shown, 
there  are  clear  traces  of  its  being  quoted  and  received  by  the  churches  before 
it  was  adopted  by  the  Gnostics.  Irenoeus  used  it,  at  any  rate  and  recognized 
it  at  the  same  time  with  the  Valentinians,  And  if  it  had  been  first  promulga- 
ted by  the  Gnostics,  it  would  not  have  been  received  into  the  Canon  by  the 
Christians,  as  they  were  violently  opposed  to  those  errorists. 

It  is  shown  in  the  few  fragments  of  Celsus's  book  entitled  "the  true  Logos  " 
which  Origen  has  preserved  in  his  treatise  "Contra  Celsum,"  that  this  early 
infidel  writer  was  acquainted  with  this  Gospel  narrative.  Why  then,  when  he 
battled  Christianity  to  the  uttermost,  did  not  Celsus  deny  that  John  was  the 
author  of  this  Gospel,  especially  when  he  lived  so  near  the  time  of  John,  (140) 
and  must  have  known  the  facts,  and  would  have  denied  this  if  he  could?  There 
is  also  evidence  that  Valentinus,  the  Gnostic,  early  in  the  second  century, 
borrowed  some  of  his  expressions  from  this  Gospel,  while  he  acknowledged 
John  to  be  the  author.   (See  Tholuck  on  John.) 

APOSTOLIC  LIFE  OF  JOHN. 

This  Apostle,  who  was  styled  by  the  early  Greek  writers,  "the  leaner  on  the 
bosom" — or,  as  we  would  say,  "the  bosom  friend,"  of  our  Lord,  was,  as  we 
have  seen,  the  last  of  the  twelve  in  His  company  before  His  death.  The  la^;t 
time  we  meet  him  after  the  Ascension,  we  see  him,  true  to  his  intimacy  with 
the  Master,  making  him  known  to  Peter — "/^  is  the  Lord."  (Ch.  21  :  7.)  In 
the  second  year  of  Christ's  Public  Ministry  he  had  been  chosen  from  among  the 
chose?i  disciples  to  be  an  Apostle.  And  out  of  these  twelve  thus  specially  chosen 
he  was  also  one  of  the  three  most  elect,  who  were  admitted  to  company  with 
our  Lord  on  the  most  extraordinary  occasions. 

Paul,  who  was  called  to  the  Apostleship  about  ten  years  later  than  John, 
died  some  30  to  35  years  earlier  than  he.  John  and  Paul  are  most  eminently 
the  Theologians  of  the  Apostles,  though  John  has  received  that  title.  These 
two  have  furnished  us  with  the  most  complete  systems  of  doctrine.  Peter  has 
been  styled  the  Apostle  of  Hope — Paul,  the  Apostle  of  Faith — John,  the  Apostle 
of  Love. 

We  observe  that  John  had  not  been  moved  by  the  defection  of  Peter,  which 
he  alone  witnessed  at  the  trial  of  our  Lord,  but  had  remained  firm,  (John  19  : 
26,)  and  had  cleaved  to  the  INIaster  alone,  of  the  twelve,  to  the  last. 

While  Peter  and  Paul  were  more  addicted  to  planting,  John,  like  Apollos, 
was  given  to  watering.  And  thus  it  was  reserved  for  him,  as  the  last  of  the 
Apostolic  line,  to  do  the  work  of  finishing.  Hence,  he  is  termed  also  the  Apostle 
of  completion.  He  specially  preaches  and  presses  on  the  Church,  while  he  also 
represents  in  himself,  the  love  which  is  most  needed  to  give  power  and  perfect- 
ness  to  the  Christian  body. 

In  the  Apostolic  history  we  find  him  alone  on  the  stage  during  nearly  forty 
years,  and  engaged  in  Apostolic  labors  during  the  long  term  of  nearly  threescore 
and  ten  years.  We  find  him  a  party  in  Wiq  first  miracle,  (Acts  3  :  1,  &c.)  where 
Peter,  as  usual,  was  the  speaker — We  find  him  a  victim  of  the  first  persecution, 
(Acts  4:  3,)  and  recognized  as  one  of  the  two  "who  had  been  ivith  Jesus"' — at 
the  trial,  (Acts  4 :  13.)  Though  his  name  is  not  given,  nor  that  of  any  but 
Peter,  he  was  in  all  probability  one  of  the  Apostles  who  was  thrust  into  the 
common  prison  and  miraculously  delivered  at  night  by  the  Angel  of  the  Lord. 
(Acts  5 :  18-20.)  He  was  also  engaged  with  Peter  in  the  temple,  and  in  every 
house  teaching  and  preaching  Jesus  Christ.  (Acts  5:  42.)     We  find  him  sent 


INTRODUCTION.  xiii 

down  with  Peter  to  Samaria,  to  lay  hands  on  the  "baptized  converts  of  Philip 
the  deacon,  and  thus  to  give  Apostolic  sanction  to  that  work  of  first  extending 
Christianity  beyond  the  limits  of  Jerusalem  and  Judaism  to  the  mongrel 
Samaritans.  (Acts  8:  14,  &c.)  There  we  see  John  praying  for  the  descent  of 
the  Holy  Ghost  upon  the  same  Samaritan  people,  upon  whom  he  was  ready 
once  before  to  call  down  fire  (of  wrath)  from  Heaven. 

The  next  scene  in  which  we  meet  him,  is  that  in  which  he  is  called  to  mourn 
the  violent  death  of  his  brother  James,  by  the  hand  of  Herod.  (Acts  12  :  2.) 
Subsequently  to  this  he  is  in  his  place  at  the  Apostolic  Synod  convened  at 
Jerusalem,  (Acts  15,)  where  Paul  found  him  with  Peter  and  the  other  James, 
as  Apostles  of  the  circumcision  and  pillai-s  of  the  church,  (Gal.  2:  1-9,)  though 
he  did  not  see  him  on  his  first  visit.  (Gal.  1  :  19.)  His  labors  thus  far  were 
confined  chiefly  to  the  Jews  and  to  Jerusalem.     We  add  from  Tholuck. 

"As  he  took  the  mother  of  Jesus  to  his  own  house,  that  in  accordance  with 
the  request  of  Jesus  he  might  sustain  to  her  the  part  of  a  son,  (John  19:  27,) 
and  as  this  house  probably  was  in  Jerusalem,  tradition  has  drawn  the  infer- 
ence that  he  did  not  leave  Jerusalem  before  Mary's  death,  which,  according  to 
Eusebius,  took  place  A.  D.  48.  This  much  is  cei-tain,  that  John,  at  the  time 
when  Paul  was  in  Ephesus,  that  is  A.  D.  58  or  59,  was  not  yet  in  that  city 
which  became  the  scene  of  his  later  labors ;  for  not  only  would  not  Paul  labor 
in  places  which  had  been  occupied  by  others,  and  therefore  would  not  have 
intruded  upon  the  territory  occupied  by  John,  but  besides  there  is  a  scene 
(Acts  20:  17,)  in  which  mention  of  John  could  not  have  been  avoided  had  he 
then  been  in  Ephesus.  When,  too,  Paul  wrote  his  Epistles  to  Timothy  at 
Ephesus,  John  was  not  there.  Yet  when  Paul  afterwards  comes  to  Jerusalem, 
(Acts  21:  18,)  he  does  not  find  John  there — his  absence,  however,  can  hardly 
have  been  more  than  temporary,  like  the  one  mentioned.  (Acts  8:  14.)  The 
first  occasion  for  John  leaving  Jerusalem  was  probably  furnished  by  the  death 
of  Paul ;  as  Asia  Minor,  where  the  Christian  churches  v^^ere  very  numerous,  but 
where  also  doctrinal  errors  of  the  most  dangerovis  character  germinated,  was  the 
very  region  to  demand  the  oversight  and  fostering  care  of  an  Apostle.  This 
would  bring  us  to  about  A.  D.  64  or  Co.  Where  he  spent  the  period  from  A. 
D.  50  to  A.  D.  64,  we  are  not  informed.  But  how  he  spent  it  we  can  have  no 
doubt. 

"During  the  labors  of  the  Evangelist  in  those  portions  of  Asia  Minor,  he  was 
banished  by  one  of  the  Emperors  (Domitian,)  to  Patmos,  one  of  the  islands  of 
the  Sporades  in  the  ^gean  sea,  where,  according  to  Rev.  1 :  9,  he  wrote  the 
Apocalypse.  Irenreus  (Adv.  Hteres.  5:  30,)  and  Eusebius  following  him, 
(Hist.  Eccles.  L.  III.  c.  18,)  say,  that  the  Apocalyptic  vision  was  given  to 
John  at  the  end  of  the  reign  of  Domitian.  As  this  account  may  be  credited,  the 
banishment  must  have  occurred  under  Domitiaii,  who  died  A.  D.  96.  We  find  in 
addition,  in  TertuUian  (Prasscript  adv.  haeret.  c.  36.)  and  in  Jerome,  who  adopts 
his  statement,  (adv.  lovin.  L.  I.  c.  14  ;  in  Matt.  20:  23,  and  in  other  passages,) 
an  account  of  John's  being  taken  to  Rome  under  Domitian,  of  his  being  cast 
into  a  vessel  of  boiling  oil,  of  his  miraculous  deliverance  from  it,  and  of  his 
being  subsequently  removed  to  Patmos.  As  this,  however,  rests  on  the  authority 
of  no  ancient  writer,  except  TertuUian,  who  was  not  very  critical,  and  as  this 
sort  of  capital  punishment  was  unknown  in  Rome,  no  importance  can  be 
attached  to  it.  (See  Mosheim  Dissertat.  ad.  Hist.  Eccles.  vol.  I.  p.  497,  seq.) 
There  is  an  independent  testimony  that  John  sufii"ered  for  the  faith,  in  the  fact 
that  Polycrates,  Bishop  of  Ephesus,  (about  A.  D.  200)  calls  him  [luprvg,  'a 
martyr'  (Eusebius.  Histor.  Eccles.  V.  24,)  though  this  is  disputed.  The 
return  from  exile  is  to  be  dated  under  Nerva.  (Euseb.  Histor.  Eccles.  L.  III.  c. 
20:  23.  Jerome  Catal.  Scriptor.  Eccles.  c.  IX.)  In  the  Ecclesiastical  tradition 
he  appears  as  the  centre  of  the  church  life  in  Asia  Minor,  in  so  much  that 
2 


xiv  INTRODUCTION.: 

in  the  controversies,  as  for  example  the  one  about  Easter,  and  in  the  struggle 
•with  the  Gnostics,  he  is  referred  to,  and  frequent  mention  is  made  of  his  disci- 
ples and  hearers.  When  upwards  of  ninety  years  of  age  (according  to  Jerome, 
he  was  a  hundred,  according  to  Suidas  a  hundred  and  twenty  years  old,)  he 
died  at  Ephesus,  in  the  reign  of  Trajan. 

Contents  and  fokm  of  John's  Gospel  as  compared  with  the  first 

THREE  Gospels. 
"With  reference  to  its  contents  and  form,  this  Gospel  is,  throughout,  peculiar, 
and  in  this  peculiarity  lies  a  charm  and  a  power  of  attraction,  which  have  not 
only  caused  it  to  be  preferred  to  the  other  Gospels,  but  have  led  many  to  rank 
it  above  all  other  Books  of  the  Bible.  All  the  leaders  of  the  voice  of  the  Church 
have  been  full  of  its  praises.  Augustine  (Tract.  36,  in  Johan.)declares:  'In 
the  four  Gospels,  or  rather  in  the  four  books  of  the  one  gospel,  the  apostle 
John,  not  undeservedly  with  reference  to  his  spiritual  understanding  compared 
to  an  eagle,  has  lifted  higher  and  far  more  sublimely  than  the  other  three 
his  proclamation,  and  in  lifting  it  up,  he  has  wished  our  hearts  also  to  be 
lifted.  For  the  other  three  Evangelists  walked,  so  to  speak,  on  earth  with  our 
Lord  as  man :  of  His  divinity  they  said  but  few  things ;  but  John,  as  if  it 
oppressed  him  to  walk  on  earth,  has  opened  his  words  as  it  were  with  a  burst 
of  thunder,  has  lifted  himself  not  only  above  earth  and  every  sphere  of  sky  and 
heaven,  but  even  above  every  host  of  angels  and  every  order  of  invisible 
powers,  and  reaches  to  Him,  by  whom  all  things  were  made,  as  he  says  :  '  In 
the  beginning  was  the  Word,'  &c.  He  proclaims  other  things  in  keeping  with 
this  great  sublimity  with  which  he  begins,  and  speaks  of  the  divinity  of  our 
Lord  as  no  other  person  has  spoken.  He  pours  forth  that  of  which  he  had 
drunk.  For  not  without  a  reason  is  it  mentioned  in  his  own  Gospel,  that  at 
the  feast  he  reclined  upon  the  bosom  of  his  Lord.  From  that  bosom  he  had 
in  secresy  drunk  in  the  stream,  but  what  he  drank  in  secret  he  poured  forth 
openly.'  And  Origen  (Comm.  p.  6,  Ed.  Huct.)  says:  'We  may  presume  then 
to  say  that  the  Gospels  are  the  first  fruits  of  all  the  Scriptures,  and  the  first 
fruits  of  the  Gospels  is  that  of  John,  into  whose  meaning  no  man  can  enter, 
unless  he  has  reclined  upon  the  bosom  of  Jesus  ...  he  must  become  a  second 
John,  and  take  John  as  a  Jesus  from  Jesus.'  (Origen  means  to  say,  the 
Expositor  must  so  enter  into  the  spirit  of  John,  that  John,  as  one  filled  by 

Jesus,  appears  as  the  counterpart  of  Jesus  himself.) 

Herder  exclaims :    '  It  is  written  by  the 

hand  of  an  angel.'  This  impression  is  a  re  suit 'as- well  of  the  literary  form  of 
the  Gospel  as  of  its  substance.  As  regards  the  substance,  it  is  more  detached 
from  special  Jewish  references  than  the  others,  and  appeals  in  a  more  lively 
manner  to  the  sensibilities  than  do  the  instructions  mostly  bearing  on  practical 
life,  which  are  recorded  in  the  synoptical  Gospels.  The  superhuman  in  Christ, 
the  necessity  of  faith  in  Him,  regeneration,  the  mystical  union  of  believers  with 
Him  and  with  one  another,  the  commandment  of  love  and  the  blessing  attached 
to  it,  these  are  the  chief  themes  of  John's  teaching,  and  many  of  the  facts 
recorded  by  him,  and  peculiar  to  his  Gospel,  correspond  with  them.  Among 
these  are  presented  the  condescending  love  of  Christ  seeking  men.  His  tender 
relation  as  a  man  to  John,  His  position  of  earnestness,  yet  of  forbearance  toward 
His  betrayer.  His  superhuman  knowledge.  His  glorification  in  suffering,  and  the 
obstinate  unbelief  of  the  world.  To  this  substance,  the  peculiar  character  of 
the  author's  spirit  impressing  itself  on  the  language,  has  imparted  a  form 
which  enlists  the  sensibilities  in  n  high  degree.  The  noble  simplicity  on  the 
one  side,  on  the  other  its  indeterrainateness,  the  dim  mystery  of  the  narration, 
the  tone  of  grief  and  of  longing  with  the  light  of  love  shedding  its  tremulous 
beam  on  the  wliole,  these  impart  to  the  Gospel  a  charm,  a  peculiar  originality. 


INTRODUCTION.  xv 

to  which,  out  of  the  writings  of  John  no  parallel  can  be  found.  To  these  is  to 
be  added  the  plastic  power  of  the  narrative  to  bring  its  scenes  yividly  before  the 
eye.  The  localities  are  fully  marked,  c.  1 :  28 ;  4:5;  5:2;  6  :  59  ;  10 :  23— 
the  dates,  4:  6;  5:  9;  6:  4;  7:  2— personal  traits,  11 :  5;  12:  29;  18:  10; 
7:  25 — manners,  2 :  6;  4:  9;  18:  39;  19:  31 — gestures  and  passions,  18:  6, 
8;  11:  35,  38.  The  fact,  too,  that  Christ's  discourses  rather  than  outward 
facts,  are  given  at  large,  that  the  disciple  not  only  stands  before  the  history  of 
the  Lord,  but  in  it  and  over  it,  and,  as  is  the  method  in  every  work  of  Art, 
reproduces  it  from  a  noble  subjectivity,  and  accompanies  it  with  remarks  of 
his  own,  (2:  21 ;  3 :  16,  31 ;  6:  64;  7:  39;  10:  6;  12:  33,  and  35— 50; 
19:  35-20,  30,  31.)  contributes  to  impart  to  this  delineation  a  life  and  vivifying 
character  beyond  that  of  the  other  Evangelists. 

"Precisely  these  peculiarities,  nevertheless,  in  the  substance  and  form  of  the 
Gospel,  which  have  excited  the  praises  of  the  leading  spirits  of  all  ages,  have 
furnished  the  points  on  which,  in  recent  times,  the  most  formidable  attacks 
have  been  made  on  its  genuineness  and  authenticity.  The  more  widely  the 
fourth  Gospel  deviates  from  the  type  of  the  first  three,  the  more  distinct  the 
history  and  the  discourses  both  in  form  and  substance,  the  more  ready  have 
modern  doubters  been  to  dispute,  first,  its  authenticity,  and  then  its  genuine- 
ness."    (Tholuck's  Int.,  6th  Edition,  Krauth.) 

But  this  Gospel  narrative  would  naturally  enough  be  different  from  the  rest, 
supposing  John — or  the  Holy  Spirit  acting  in  John — to  have  had  any  distinct 
object  in  writing  it  at  a  period  so  much  later  in  the  Apostolic  age.  Tlie  circum- 
stances of  the  Church  would  be  different,  calling  for  the  Life  of  Christ  in  still 
a  different  aspect.  The  early  struggles  with  Pharisaic  Judaism,  from  the  time 
of  Stephen,  and  through  the  labors  of  Paul,  had  passed  through  great  crises, 
such  as  the  Apostolic  Synod,  (Acts  15,)  A.  D.  50,  and  the  destruction  of  Jerusa- 
lem and  of  the  Temple,  A.  D.  70.  It  was  in  the  direction  of  the  great  doctrine  of 
universality  as  distinct  from  Jewish  exdusiveness  that  the  first  three  Evangelists 
had  set  forth  the  Christian  system  as  a  system  intended  to  extend  to  all 
nations.  The  narrative  of  John  pre-supposes  the  former  Got'pel  histories, 
and  therefore  passes  over  many  important  items  as  familiarly  known.  Already, 
in  Paul's  Epistle  to  the  Colossians  and  to  Timothy,  and  in  Peter's  second  Epistle, 
and  that  of  Jude,  another  element  of  heresy  had  been  aimed  at,  as  working 
more  or  less  in  vain  speculations  about  the  person  and  work  of  Christ.  This, 
together  with  the  old  workings  of  dissent  in  the  outward  body  of  believers, 
tending  to  a  final  separation  of  the  strict  Jewish  element,  presented  a  new 
aspect  of  things — new  difficulties  which  John  was  most  adapted  to  meet — and 
a  new  phase  of  error,  or  rather  a  group  of  errors  in  new  combinations,  which 
it  was  the  mission  of  his  Gospel  narrative  by  the  Spirit  to  provide  against,  in 
the  way  not  of  direct  confutation,  but  of  doctrinal  testimony,  Avhich  would 
stand  as  a  protest  against  all  the  like  errors  to  all  time.  Unbelief  in  Christ 
was  that  sin  of  which  the  Holy  Spirit  would  convict  the  Avorld  at  His  coming — 
and  the  sin  and  the  conviction  are  going  on  to  this  day.  And  what  portion  of 
Scripture  is  more  adapted  to  wcrk  the  conviction,  or  more  employed  by  the 
Spirit  for  that  end,  than  this  Gospel  by  John  ?  The  great  doctrine  of  Justifi- 
cation by  faith,  which  Paul  had  so  elaborated,  was  not  fully  brought  out  by 
the  Fathers,  except  by  Augustin  and  his  school,  so  that  its  neglect  and  perver- 
sion in  the  nominal  Christendom  called  loudly  for  the  Reformation.  Hosts  of 
sects  sprang  up  with  every  hue  and  form  of  error  in  regard  to  the  proper  God- 
head of  Christ. 

Such  as  Arius  in  the  fourth  century,  with  all  his  train  of  Socinians,  &c., 
have  kept  up  the  perversion.  And  even  now,  the  denial  of  Christ's  proper 
Godhead  is  the  sin  of  our  day.  And  John's  profound,  loving  statements,  and 
his  embodiment  of  the  Discourses  of  our  Lord  are  for  us  and  for  all  time,  a 


xvi  THE  GOSPEL  HARMONY. 

refutation  of  the  whole  tribe  of  errors  on  this  vital  point,  and  prove  themselves 
wonderfully  adapted  to  us,  as  truly  as  to  any  past  age. 

Hence,  while  the  other  Evangelists  begin  from  below  and  go  upward, 
tracing  our  Lord's  History  from  Abraham,  (as  Matthew,)  or  from  Adam,  (as 
Luke,)  John  begins  above  and  comes  downward — tracing  our  Lord  from  His 
eternal  abode  with  the  Father,  and  coming  doAvn  to  His  earthly  estate.  And 
everywhere  he  plainly  draws  his  language  from  the  bosom  of  his  Lord,  on 
which  he  leaned. 


THE    GOSPEL    HARMONY. 

We  suppose  that,  on  the  whole,  no  "  Synopsis  of  the  Harmony"  is  preferable 
to  that  of  Gresswell,  adopted  by  Robinson.  Not,  that  it  is,  irf  every  par- 
ticular beyond  dispute — not  that  in  some  respects  it  might  not  be  cor:>;(-ted — 
but  it  must  be  borne  in  mind  that  any  attempt  at  harmonizing,  c;,u  be 
expected  only  to  approximate  an  adjustment  of  all  points — that,  in  such  con- 
densed narratives,  we  must  needs  lack  much  of  the  filling  up  which  would 
serve  to  reconcile  the  accounts — and  that  if  we  were  furnished  with  fall  par- 
ticulars from  each  of  the  narrators,  the  whole  business  of  harmonizing  would 
be  comparatively  easy.  Some  critics,  as  Alford,  hold  it  quite  impossible  to 
construct  any  satisfactory  harmony  of  the  fragmentary  narratives  as  we  have 
them.     See  "Synopsis  of  the  Harmony."    Notes  on  Matt. 

The  History  is  properly  divided  into  nine  parts. 

Part  I,  relating  to  ^Hhe  hirth  and  childhood  of  our  Lord,  ivith  the  events  con- 
nected,^^ covers  about  thirteen  and  a  half  years.  This  begins  with  the  preface  to 
Luke's  Gospel  History,  and  extends  to  our  Lord's  first  visit  to  the  Temple  at 
Jerusalem,  on  his  reaching  twelve  years  of  age.  This  portion  of  the  history 
is  given  mainly  by  Luke,  in  part  by  Matthew,  and  not  at  all  by  either  Mark 
or  John.  The  birth  of  John  the  Baptist  is  given  by  Luke  alone — the  birth 
of  Jesus  chiefly  by  Luke,  and  only  impliedly  by  Matthew,  while  Matthew,  and 
not  Luke,  gives  the  angel's  appearing  to  Joseph,  announcing  the  birth  as  to 
occur ;  and  Luke,  and  not  Matthew,  gives  the  angel's  appearing  to  the  shep- 
herds, announcing  the  birth  as  having  occurred.  Luke  alone  gives  the  visit  to 
the  Temple  for  His  circumcision  and  presentation,  Avhile  IMatthew  ulone  records 
the  visit  of  the  Magi  to  the  infant  Jesus  at  Bethlehem.  The  flight  into  Egypt 
is  recorded  by  both  these  Evangelists,  and  the  going  up  to  the  Temple  at 
twelve  years  of  age,  is  recorded  by  Luke  only. 

Here  occurs  an  interval  of  sixteen  and  a  half  years. 

The  marked  silence  in  regard  to  this  portion  of  our  Lord's  history,  would 
seem  to  be  rather  for  the  purpose  of  magnifying  His  Public  work,  in  compar- 
ison of  which  His  private  and  preliminary  life  sinks  into  insignificance,  and 
in  reference  to  which  alone  it  must  have  all  its  importance.  [See  Trench 
IIuls.  Lc.ct.) 

Part  II  relates  to  the  announcement  and  introduction  of  our  Lord's  Public 
Ministry,  covering  about  one  year,  and  beginning  at  within  six  months  of  our 
Lord's  entrance  upon  His  Public  Ministry.  At  this  point  John  the  Baptist's 
Ministry  commences — six  months  prior  to  our  Lord's,  as  we  infer  from  his 
being  born  six  months  earlier,  and  entering  upon  his  woi-k  at  the  same  time  of 
life,  as  provided  by  the  law.     The   three  synoptical  Evangelists  give  John's 


THE  GOSPEL  HARMONY.  xvii 

\ 
Ministry,  Christ's  Baptism  and  Temptation,  and  then  at  this  point  John  begins 
his  narrative,  with  the  Baptist's  Testimonj,  Jesus's  first  gathering  of  disciples, 
and  the  first  Miracle — at  the  marriage  at  Cano  in  Galilee. 

Part  III  relates  to  our  Lord's  First  Passover,  with  the  leading  events  to  the 
Second  Passover,  covering,  of  course,  one  teak. 

We  observe  here,  that  John  alone  gives  our  Lord's  signal  and  symbolical 
transaction  at  His  First  Passover,  driving  the  traders  out  of  the  Temple,  while 
the  other  three  Evangelists  narrate  the  second  cleansing  towards  the  close  of  our 
Lord's  Ministry.  At  the  first  cleansing,  as  given  by  John,  Jesus  said,  "make 
not  my  Father's  house  a  house  of  merchandise."  At  the  second  cleansing, 
as  given  by  the  others,  He  said  more  severely,  as  was  fit,  "  Ye  have  made  it  a 
den  of  thieves."  John  alone  records,  according  to  his  doctrinal  aim,  the  con- 
versation of  Jesus  with  the  noted  Nicodemus,  a  member  of  the  Sanhedrim,  who 
sought  some  enlightenment  as  to  His  work.  He  alone  gives  also  Jesus's 
further  step  of  teaching  and  baptizing,  and  the  Baptist's  further  testimony  to 
Him ;  while  the  four  Evangelists  record  John  the  Baptist's  imprisonment,  and 
Jesus's  departure  into  Galilee — the  event,  observe,  upon  which  hinges  the  Public 
Ministry  of  our  Lord.  That  in  Judea  had  been  preliminary.  Accordingly 
the  Public  Teaching  of  Jesus  in  Galilee,  which  begins  at  the  time  of  John's 
Imprisonment,  is  given  by  all  the  four  Evangelists,  while  John,  who  attended 
afterwards  on  the  first  propagation  of  the  Gospel  in  Samaria,  records  the  inter- 
esting conversation  with  the  Samaritan  woman.  The  only  other  event  under 
this  First  Passover,  which  John  narrates,  is  the  second  miracle  of  our  Lord, 
which  was  wrought  at  the  same  place  as  the  first — the  healing  at  Cana  of  the 
Capernaum  nobleman's  son.  After  this,  Matthew  and  Luke  record  our  Lord's 
visit  to  Nazareth,  and  His  rejection  there.  The  three  Synoptists  give  the  call 
of  Peter  and  Andrew,  James  and  John,  with  the  first  miracle  of  the  fishes. 
John,  observe,  does  not  narrate  the  circumstances,  or  even  the  fact  of  his  own 
call.     Of  course,  however,  it  is  taken  for  granted  in  all  his  narrative. 

After  this,  the  other  Evangelists  relate  four  works  of  healing  at  or  near 
Capernaum,  where  our  Lord  went  from  Nazareth,  on  His  rejection,  and  they 
close  with  the  call  of  Matthew  the  Publican,  at  Capernaum. 

John  has  thus  far  glanced  lightly  at  the  leading  points  of  the  history,  and 
has  followed  the  chronological  order. 

Part  IV,  which  covers  the  second  year  of  our  Lord's  Public  Ministry,  opens 
with  John's  narrative  of  the  cure  vn-ought  by  our  Lord  upon  the  impotent  man 
at  the  Pool  of  Bethesda,  (Jerusalem.)  chap.  5.  After  this  he  gives  us  no 
record  of  the  important  events  which  occurred  during  this  year,  until,  just  at 
its  close,  he  records  the  return  of  the  twelve  Apostles,  (which  of  course  implies 
their  call  and  commission,  though  he  has  not  recorded  these, )  and  the  miracle 
of  feeding  the  five  thousand,  our  Lord's  walking  upon  the  water,  and  His  dis- 
course to  the  multitude  in  the  Synagogue  at  Capernaum,  which  led  to  the 
turning  back  of  many,  and  was  followed  by  Peter's  confession  of  faith.  All 
these  items  are  given  in  one  chapter.    (Ch.  G.) 

The  solemn  designation  of  the  twelve  Apostles,  is  given  by  Mp.rk  and  Luke. 
The  Sermon  on  the  Mount  is  given  by  Matthew  and  Luke.  This  prominent 
discourse  of  our  Lord  we  should  rather  have  expected  to  get  from  John  also, 
though  on  examination  we  see  how  it  is  suited  rather  to  Matthew's  object  of 
setting  forth  the  relations  to  the  old  economy;  and  to  Lvike's  object  of  pro- 
claiming the  great  Scriptural  principle  of  miiversality  in  the  Gospel  call.  Many 
miracles  and  teachings  of  our  Lord,  with  some  Parables,  are  meanwhile 
recorded,  usually  by  two  of  the  Evangelists,  and  often  by  three.  The  instruc- 
tions and  mission  of  the  twelve  arc  given  by  Matthew  only. 

Part  V,  which  covers  a,  period  of  six  months,  is  remarkable  as  having  only 
one  item  recorded  by  John,  and  that  at  the  close,  the  important  visit  of  our 
2* 


xviii  THE  GOSPEL  HARMONY. 

Lord  to  Jerusalem,  at  the  Feast  of  Tabernacles,  and  His  final  departure  from 
Galilee,  with  the  incidents  in  Samaria.      (Chap.  7:  2-10.) 

Part  VI,  covering  the  next  six  months,  and  bringing  us  to  the  last  "week  of 
our  Lord's  history  before  His  death,  gives  us  John's  account  of  our  Lord's  Dis- 
courses at  the  Festival  of  Tabernacles,  which  no  other  Evangelist  has  given. 
And  throughout  this  part  we  find  John  giving  the  narrative  of  events  at  and 
about  Jerusalem,  while  the  other  Evangelists,  and  especially  Luke,  give  the 
incidents,  parables,  &c.  in  the  journey  to  Perea.  The  healing  of  the  man 
born  blind,  and  the  raising  of  Lazarus,  are  given  by  John  alone,  inasmuch  as 
these  miracles  were  directly  connected,  in  John's  view,  with  the  Crucifixion. 
He  then  passes  to  the  close  of  this  Part,  our  Lord's  arrival  at  Bethany  after 
the  opening  of  the  Passover  week.     (Ch.  11 :  55;  ch.  12.) 

Part  VII,  which  covers  only  five  days,  opens  with  John's  narrative  of  our 
Lord's  Public  Entry  into  Jerusalem,  (ch.  12:  12-19,)  aflfr  which,  passing  over 
even  this  cleansing  of  the  Temple,  he  notes  the  visit  of  the  Greeks  inquiring 
after  Christ,  and  gives  the  profound  and  precious  reflections  of  our  Lord  on 
that  striking  occasion;  whence  he  passes  by  even  the  final  departure  from  the 
Temple,  to  record  the  conspiring  of  the  Rulers,  and  the  Treachery  of  Judas. 
(Ch.  12:  2-8.) 

Part  VIII  is  more  fully  given  by  John,  in  connexion  with  all  the  other 
Evangelists,  the  fom-fold  witness  being  thus  remarkably  furnished  to  these 
closing  facts  of  our  Saviour's  sufferings  and  death.  John  here  brings  forward 
those  golden  Discourses,  and  that  wonderful  Intercessory  Prayer  of  our  Lord, 
(chs.  14  to  17,)  by  the  aid  of  that  Spirit  which  was  promised  in  them,  espe- 
cially to  the  twelve,  for  this  purpose.  Remarkable  as  it  is,  John  alone  omits 
the  account  of  the  Lord's  Supper,  while  he  alone  gives  the  promise  of  the 
Comforter.  He  alone  omits  also  the  agony  in  Gethsemane,  the  rending  of  the 
Temple  Vail,  and  of  the  graves  of  the  Saints.  These  leading  events  were 
familiarly  known. 

Part  IX,  covering  the  Resurrection  and  subsequent  forty  days,  is  given  very 
much  in  detail  by  John,  though  he  omits  some  particulars  furnished  by  the 
other  Evangelists,  as  the  appearing  of  our  Lord  to  Peter,  and  to  the  two  disciples 
on  the  way  to  Emmaus,  as  also  to  the  Apostles  and  above  five  hundred 
brethren  on  a  Mountain  in  Galilee.  He  alone  gives  the  striking  account  of 
Thomas,  as  he  was  challenged  by  the  wounds  of  our  Lord,  and  was  led  to  cry 
out  in  view  of  Christ,  as  a  personal  Saviour,  "My  Lord  and  my  God." 


THE  GOSPEL  ACCORDmG  TO  JOKN". 


CHAPTER  I. 

N    *    the    beginning    was    the 
Word,  ^  and  the  Word    was 

a  Pr.  8.  22-31,    Col.  1. 16,  17.    1  Jno.  1.1.    6 Re.  19. 13. 


I 


CHAPTER  I. 

The  commencement  of  John's  narra- 
tive is  at  the  17th  Section  of  the  history. 
(See  Synopsis  in  front  of  Vol.  I. )  The 
other  Evangelists  have  given  particu- 
lars preparatory  to  Christ's  birth. 
Luke  began  with  the  birth  of  John  the 
Baptist.  John  omits  all  these  early 
details,  which  he  supposes  to  be  per- 
fectly familiar,  and  at  once  proceeds  to 
treat  of  Christ  as  the  Son  of  God.  He 
passes  by  the  whole  of  Part  I,  con- 
nected with  the  birth  and  childhood  of 
our  Lord,  and  omits  in  Part  II  the 
ministry  of  John  the  Baptist,  and  even 
the  Baptism  and  Temptation  of  Jesus 
as  given  by  the  other  Evangelists, 
^  17.     Preface    to    John's    Gospel 

History. 

Matt.        I        Mart.        I        Lnie.        I       John. 

I  I  |l.  1-18. 

1-18.  The  Evangelist  opens  his  Gos- 
pel narrative  with  this  introductory 
passage.  It  sets  forth  the  glorious 
subject  of  his  history,  and  shows  his 
own  particular  object  as  a  historian. 
These  statements  are,  indeed,  a  brief 
compend  of  the  whole  Gospel  record 
as  he  designs  to  give  it.  The  sum- 
mary is  this — 

God  revealed  Himself  in  the  Personal 
Word.  The  Word  was  Eternal,  was 
the  Creator  of  all  things,  was  life  and 
light  to  men,  became  man,  dwelt  among 
us,  was  witnessed  to  by  John  the  Bap- 
tist, rejected  by  His  own  people,  but 
was  received  by  some,  to  whom  he 
gave  the  prerogative  to  become  sons 
of  God.  He  was  the  perfection  and 
end  of  God's  revelation  of  Himself, 
and  so  was  far  greater  than  Moses. 

Quesnel  calls  the  first  verse  "the 
Gospel  of  the  most  Holy  Trinity.  Our 
knowledge  thereof  ought  to  begin  with 


with  •=  G-od;  and  the  Word  was  ^ 
God. 


.17.5.        dPh.2.6.        He.  1.8-13. 
1  John  5.  7. 


that  of  THE  Son,"  who  reveals  the 
Father,  and  whom  the  Holy  Spirit 
reveals  to  us. 

1,  In  the  beginning.  According  to 
John's  object,  as  appears  in  all  the 
history,  he  begins  by  setting  forth  the 
eternal  pre-existence  of  Jesus  Christ, 
His  personal  co-existence  with  the 
Father,  and  His  divine  essence  as  God. 
Here,  therefore,  he  goes  back  to  the 
beginning — the  origin  of  all  things,  to 
which  Moses  went  back  in  his  history 
of  the  Creation,  when  he  said,  "  In  the 
beginning  God  created  the  heavens  and 
the  earth."  And  John  says  "In  the 
beginning,"  at  this  commencement  of  all 
things,  the  Word  was — the  Word  c!Z?-ea(7?/ 
existed.  Of  coui'se,  then,  the  Word 
existed  before  all  created  things.  There 
can  be  but  one  Being  who  is  uncreated, 
and  He  can  never  have  had  a  begin- 
ning, and  this  Being  is  God.  And, 
as  he  further  shows  in  verse  3,  this 
very  Word  was  so  far  from  being  cre- 
ated at  that  time  or  at  any  time,  that 
all  things  were  made  by  Him.  This, 
of  itself,  would  prove  Him  to  be  God. 
This  agrees  with  what  our  Lord  de- 
clared of  Himself,  (8:  58,)  "Before 
Abraham  was,  I  am."  And  John,  (vs. 
18,)  "No  man  hath  seen  God  at  any 
time ;  the  only  begotten  Son,  tvhich  is  in  the 
bosom  of  the  Father,  He  hath  declared 
Him." 

If  the  phrase,  "in  the  beginning," 
which  is  here  used  so  unqualifiedly,  be 
taken  to  refer  to  that  absolute  original 
which  is  eternity,  the  sense  would  be. 
In  eternity  the  Word  was,  or  existed. 
As  there  is  nothing  hero  to  define  this 
beginning,  nothing  of  which  a  begin- 
ning is  mentioned,  as  in  Gen.  1:1,  but 
as  it  is  absolutely  ''the  beginning"  that 
is  spoken  of,  this  might  be  the  sense  of 
the  phrase  here.  IT  Was — existed.  This 
(19) 


20 


JOHN. 


term  does  not  mean  was  created  or  was 
made,  or  began  to  he.  Quite  a  different 
"word  is  used  in  vs.  14,  where  the  Evan- 
gelist speaks  of  what  this  Eternal 
Word  became,  when  lie  took  our  flesh. 
But  here  the  verb  to  be  is  in  the  indef- 
inite past,  and  means  existed.  The 
Word  existed  already,  in  the  beginning. 
The  terms  cannot  possibly  teach  any- 
thing less  than  the  great  truth  that 
Jesus  Christ  existed  in  eternity,  an 
enduring,  timeless  existence,  before 
the  foundation  of  the  world.  See  Col. 
1:  16,  17;  Rev.  22:  13;  1  John  1:  1, 
2,  13;  Isa.  43:  13;  Prov.  8:  23.  So 
John,  in  other  terms  sets  forth  the 
Eternity  of  the  Word,  in  1  John  1 :  2, 
as  "that  Eternal  Life  which  was  with 
the  Father,  and  was  manifested  unto 
us."  Augustine  says,  "  He  who  is  in 
the  beginning,  comprehended  every 
beginning  within  Himself. "  The  AVord 
already  existed  in  the  beginning,  and 
therefore  was  without  beginning.  See 
chap.  3:  13;  6:  46,  62;  17:  6;  8:  14; 
16  :  28.  So  says  Paul  to  the  Colos- 
sians,  "He  is  before  all  things,"  the 
beginning,  the  Great  Eirst  Cause. 
Col.  1 :  16-18.  So  John,  in  the  Eeve- 
lation,  heard  Him  call  Himself,  "the 
Alpha  and  the  Omega,"  (Rev.  1:8,) 
"the  beginning  of  the  creation  of  God," 
(Rev.  3:  14,)  who  gave  it  "beginning," 
the  original  source  of  all  creature  exis- 
tence. So  in  the  first  Epistle,  John 
speaks  of  Christ  as  "that  which  was 
from  the  beginning."  1  John  1 :  1,  2, 
13.  IT  The  Word.  Greek,  The  Logos. 
That  a  Being,  a  Person,  is  meant  by 
this  term,  is  plain  from  all  the  context. 
It  is  He  by  whom  all  things  were  made, 
&c.  vss.  3,  10,  11,  12.  That  this  Be- 
ing was  none  other  than  Jesus  Christ, 
is  also  plain,  for  it  is  He  who  became 
flesh,  (vs.  14,)  and  to  whom  John  hare 
witness,  vs.  15.  See  vs.  30.  The  term 
is  never  used  to  signify  an  attribute  of 
God,  as  Reason.  The  usual  Scripture 
sense  is  Speech,  or  Word.  Calvin 
translates  it  '■'Speech."  Christ  is  not  so 
called  as  He  who  speaks,  or  as  He  who 
is  spoken  of,  "the  promised  one,"  nor 
even  as  He  who  is  the  author  of  the 
Gospel  word,  but  rather  as  He  by  whom 
God  reveals  Himself  to  man,  and  com- 


municates His  mind  and  will.  Christ 
Jesus  is  the  Revealer  of  the  Godhead, 
"the  only  begotten  Son  which  is  intho 
bosom  of  the  Father,  He  hath  de- 
clared Him."  verse  18.  The  term 
''Word"  would  seem  well  adapted  to 
express  this.  A  word  is  that  by  which 
we  communicate  our  thoughts  to 
others.  Our  thoughts  are  even  carried 
on  in  words.  We  think  in  words. 
They  are  the  natural  medium  of  our 
mental  operations.  The  Word  is  one 
with  God ;  and  not  as  a  mere  acting 
out  of  God,  or  manifestation  of  Him, 
but  as  the  Second  Person  of  the  glori- 
ous Trinity.  As  God  in  eternity  loved, 
so  He  supremely  loved  this  Being  who 
was  in  His  bosom.  And  in  the  fullness 
of  time  this  Being  "became  flesh," 
and  revealed  God  to  man.  At  the  very 
beginning  of  the  Creation,  God  is  rep- 
resented as  operating  by  His  word, 
when  He  said  "Let  there  be  light," 
and  this,  in  vs.  3,  is  referred  to  the 
agency  of  this  Eternal,  Personal  Word. 
So,  throughout  the  Old  Testament,  the 
Word  of  God  came  to  be  gradually 
more  and  more  distinctly  set  forth  as  a 
personal  revelation  of  God's  mind  and 
will  in  reference  to  man,  just  as  the 
"Wisdom"  was  the  personal  revela- 
tion of  Himself  in  regard  to  His  own 
essence  and  attributes.  Prov.  8:  9; 
Job  28 :  12.  We  find  also  in  the  Jewish 
Targum,  or  paraphrase  of  the  Histori- 
cal Scriptures,  dating  near  the  lime  of 
our  Lord,  the  name  "  Word  of  Jehovah" 
occurring  to  designate  Jehovah,  and 
especially  the  revelation  of  Jehovah  in 
the  Schecinah.  See  Da  Costa's  Four 
Witnesses,  p.  249.  So  in  Josh.  1  :  9, 
the  reading  is  given,  "  For  the  Word 
of  the  Lord  thy  God  is  thy  helper, 
whithersoever  thou  goest."     Josh.  3: 

7.  As  my  Word  was  the  helper  of 
Moses,  so  my  Word  will  be  thy  helper. 
2  Sam.  2:1.  David  inquired  through 
the  Word  of  the  Lord,  &c.  2  Sam. 
19:7.  For  I  swear  by  the  Word  of  the 
Lord.  The  same  term  is  used  by  the 
Chaldee  paraphrasts,  in  passages  which 
set  forth  the  acts  of  God,  as  in  Isa.  45  : 
12.  "I  (by  my  Word,  Chald. )  have  made 
the  earth,"  So,  Isa.  58 :  13,  and  Gen.  3 : 

8,  "The  voice  of  the  Word  of  God 


CHAP.  I. 


21 


spake."  They  used  it  plainly  in  a  per- 
sonal sense.  Also  in  the  apocryphal 
books  that  were  -wTitten  before  Christ, 
this  use  of  the  term  is  most  apparent. 
Among  the  Alexandrian  Jews,  who 
mixed  their  religious  views  with  the 
Greek  philosophy,  (Plato's,)  and  with 
the  Oriental  mysteries,  the  term  was  em- 
ployed to  denote  a  kind  of  second  person 
of  God,  but  rather  the  mind,  icord  or 
reason  of  the  First  Person.  The  wri- 
tings of  Philo,  at  the  very  time  of 
Christ,  are  most  remarkable  in  speak- 
ing of  the  Logos  or  Word,  as  a  most 
exalted  being,  (or  attribute,)  but  con- 
fused with  false  philosophies.  From 
all  these  sources  there  would  naturally 
be  found  among  the  early  Christian 
converts  such  expressions,  whether 
they  had  come  from  Judaism  or  from 
Paganism.  John  alone  among  the 
New  Testament  writers  uses  the  term, 
in  application  to  the  Messiah,  and  he 
only  in  this  introduction,  and  in  his 
first  Epistle  and  Revelation.  1  John 
1:  1,  2;  Rev.  19:  11-13.  John 
therefore  found  the  term  already  in 
common  use,  and  he  employs  it  with- 
out remark.  False  philosophy  was 
dealing  out  to  the  world  all  kinds  of 
error  in  regard  to  God,  and  the  modes 
of  the  Divine  existence.  What  dark- 
ened reason  was  thus  struggling  after, 
when  ' '  the  world  by  wisdom  knew  not 
God,"  John  was  commissioned  to  set 
forth,  as  God's  own  Revelation  of  Him- 
self. The  Evangelist  borrowed  none 
of  his  doctrines  from  those  systems. 
But  he  takes,  in  this  case,  a  term  that 
had  become  so  universally  familiarized 
in  the  chief  philosophies  of  the  world 
before  Christ's  coming,  and  this  Logos 
that  they  had  spoken  of,  so  blindly  and 
ignorantly,  he  declares  unto  them. 
See  Introduction,  (Object.)  T[  With 
God.  In  most  intimate  connexion 
with — ^^ In  the  bosom  of"  (vs.  18.) 
This  shows  that  the  Logos  or  Word 
here  spoken  of,  does  not  mean  an 
attribute  of  God;  for  how  absurd  it 
would  be  to  declare  here  by  revelation, 
that  the  reason,  or  wisdom,  or  power 
of  God  was  ivith  God.  This  clause, 
therefore,  shows  us  that  the  Being 
called  "the  Word,"  who  was  "made 


flesh,"  fvs.  14,)  was  in  most  intimate 
union  icith  God,  and  of  course  was  in 
some  respect  to  be  distinguished  from 
God,  (the  Father,)  and  yet  in  the  next 
clause  it  is  declared  that  the  Word  was 
truly  and  essentially  God.  Some  have 
pretended  that  the  Father  and  Son  are 
only  different  modes  of  the  Divine 
operation.  But  this  is  most  carefully 
and  expressly  guarded  against  by  this 
clause.  There  is  a  plain  distinction 
here  asserted  between  "  the  Word  "  and 
"  God, "  and  this  is  more  fully  ex- 
plained in  vs.  18,  as  "the  only  begotten 
Son,  which  is  in  the  bosom  of  the 
Father."  Inch.  17:  5,  Jesus  speaks 
pf  "the  glory  which  He  had  with  the 
Father  before  the  world  was."  Wisdom 
in  the  Proverbs  says,  "The  Lord  pos- 
sessed me  m  the  beginning  of  His  way. 
I  was  by  Him  as  one  brought  up  with 
Him."  (Prov.  8:  22.)  f  Was  God. 
This  clause  is  further  necessary  to  de- 
clare the  whole  truth.  The  Word 
besides  being  "tcith  God,"  and  so,  in 
some  sense,  making  a  distinction  in 
the  Godhead,  was  essentially  and  truly 
God.  These  clauses  are  to  be  taken 
together.  They  are  both  true — they 
are  equally  revealed,  whether  we  can 
reconcile  them  plainly  or  not.  We 
could  not  expect  to  understand  per- 
fectly the  modes  of  the  Divine  exis- 
tence. The  philosophy  of  Philo  taught 
that  the  Word  was  a  second  God,  and 
so  was  with  God,  as  beside  the  Eternal 
God.  Da  Costa,  p.  233.  Plato  made 
the  Word  to  be  the  mind,  or  reason  of 
God,  and  a  kind  of  Second  Person,  but 
not  very  God.  John  shows  that  the 
true  Word,  the  true  Revealer  of  the 
Godhead,  the  Lord  Jesus  Christ,  was 
essentially  God,  He  could  not  have 
meant  to  say  that  God  teas  the  Word, 
as  some  would  read  it,  for  he  had  just 
said  that  the  Word  was  ^t■ith  God  as 
somehow  distinct  from  God,  and  he  is 
all  along  speaking  of  the  Word  and 
describing  the  Word.  And  the  Greek 
does  net  allow  such  a  reading.  Besides, 
in  the  next  verse,  the  distinction  in  the 
Godhead  is  more  particiilarly  dwelt 
upon.  Here  the  term  "  God  "  is  without 
the  article,  and  is  meant  to  designate 
not  the  Father — as  in  the   preceding 


22 


JOHN. 


2  The  same  was  in  the  beginning 
with  God. 


clause  and  in  the  following — but  the 
Divine  essence,  in  which  the  Son  was 
equal  with  the  Father.  It  is  not  inter- 
mediate or  inferior  Being  that  is  spoken 
of,  but  one  who  is  "the  same  in  sub- 
stance, equal  in  power  and  glory"  with 
the  Father — as  is  plainly  shown  from 
other  passages  of  Scripture.  This  verse 
teaches — 1st.  That  the  Word  existed 
before  all  things,  and  from  Eternity — 
and  existed  with  God  the  Father — and 
was  really  and  truly  God.  The  Lord 
Jesus  Christ  was  "^Ac  Eternal  Son  of 
God.'''  Christ  is  called  God  elsewhere, 
as  ch.  20:  28;  Rom.  9:  5;  Heb.  1; 
8,  9,  10-12 ;  1  John  5 :  20. 

2.  Not  only  was  the  Word  "in  the 
beginning"  as  to  duration — and  "with 
God"  as  to  relation — and  "God,"  as  to 
essence,  but  the  Word  was  in  this  relation 
from  the  very  first.  There  never  was 
a  time  when  the  Word  was  not  with 
God.  If  the  terms  "  in  the  beginning  " 
refer  to  the  creation  of  all  things,  (Gen. 
1 :  1,)  when  the  Word  already  existed, 
it  is  here  said  that  the  Word  already 
and  always  existed  in  this  relation  +.o 
the  Father,  of  essential  union.  The 
distinction,  in  unity,  is  here  more 
particularly  pointed  out.  And  as  the 
union  was  from  Eternity,  it  must  have 
been  in  the  nature  or  essence,  and  not 
any  mere  temporary  connexion.  This 
verse  thus  prepares  the  way  for  the 
next,  which  declares  that  the  created 
universe  was  made  by  Him.  So  Solo- 
mon speaks  of  the  Personal  Wisdom, 
(Prov.  7:  30,)  "Then  was  I  by  Him 
as  one  brought  up  with  Him."  Observe 

1.  John  speaks  of  the  Personal  Word. 

2.  It  is  the  same  who  was  made  or 
became  flesh,  and  to  whom  John  the 
Baptist  testified,  and  this  was  Jesus 
Christ,  who  was  the  Eternal  Son  of  God 
and  became  man.  3.  He  icas,  or  existed 
already  at  the  very  first,  and  hence, 
was  not  created,  but  by  Himself  all 
things  were  c#ated,  (vs.  3,)  and  there- 
fore He  was  no  creature.  4.  He  was 
Himself  God,  (vs.  1,)  and  yet  in  some 
sense  distinct  from  God  the   Father, 


3  AH  *  things   were   made   by 
him;    and  without  him  was  not 


aPs.  33.  6.     Eph.  3.9. 


but  not  in  any  sense  inferior — and 
hence,  we  learn  that  they  are  "one 
God — the  same  in  substance,  equal  in 
power  and  glory."  How  comforting 
is  it  that  He  by  whom  the  worlds  were 
made  "m  the  beginning,''  is  He  by 
whom  God  "in  these  last  days"  hath 
spoken  to  us,  in  the  Gocipel.  Heb.  1 : 
2.  "  See  that  ye  refuse  not  Him  that 
speaketh" — the  Mediator  of  the  New 
Covenant.     Heb.  12 :  24,  25. 

3.  All  things,  ^r.  In  vs.  10,  the  world. 
As  the  term  Logos  means  the  Word, 
and  is  applied  to  the  Son  as  the 
Revealer  of  the  Godhead,  i+,  is  now 
stated  that  He  revealed  the  Godhead 
in  the  creation  of  the  world.  He  is 
the  creative  Word  of  God.  Of  course 
He  existed  before  the  world  was,  and 
is  no  creature.  He  was  in  the  bosom 
of  the  Father,  (vs.  18,)  and  had  His 
glory  with  the  Father,  (ch.  17:  5,) 
"before  the  world  was;"  and  when 
the  universe  was  created  it  was  done 
by  Him.  "All  things"  cannot  mean,  as 
some  say,  all  Christian  virtues ;  for  in 
vs.  10,  it  is  distinctly  said  to  be  the 
World,  which  was  made  by  Him.  The 
Theosophists  held  that  the  vl?]  or  mat- 
ter was  co-eternal  with  God.  John 
declares  the  contrary,  viz:  that  the 
material  universe  was  created,  and  was 
created  by  Him.  Hebrews  1:2;  Rev. 
4:  11;  Col.  1:  16;  1  Cor.  8:  6. 
^  Were  made.  Literally,  became;  the 
term  is  used  here  in  a  sense  distinct 
from  independent,  original  being,  such 
asthatinvs.  1.  Hewas.  Thewoi-ld^e- 
came.  He  who  was,  (vs.  1,)  became  flesh, 
vs.  14.  It  is  used  of  creating  or  form- 
ing out  of  nothing.  See  James  3  :  9  * 
Gen.  2:4;  Isa.  48 :  7 ;  Gr.  version. 
II  By  Him.  All  creature  existence 
is  traced  up  to  Him,  as  therefore 
Heir  of  all  things,  (Heb.  1 :  2,)  where 
the  Father  is  said  to  have  created  by 
Him.,  "By  whom  also  He  made  the 
worlds."  All  beings  depend  on  Him, 
and  He  is,  therefore.  Proprietor  of  all. 
It  was  not  by  His  external  assistance, 
but  by  Him  as  the  Word,  the  revealer 


CHAP.  I. 


23 


any  thing  made  that  was  made. 
4  In  him  *  was  life;  and  the  life 
was  the  light  ^  of  men. 

C.15.  26.     lJohn5.  11.    6  C.  8.  12. 


of  the  Godhead.  This  leads  us  back 
to  Gen.  1:3;  where  "God  said,  Let 
there  be  Light."  This  creative  word 
of  God  is  here  referred  to  the  Personal 
Word,  the  Lord  Jesus  Christ.  What 
is  said  by  Moses  in  Genesis  to  have 
been  done  by  God,  is  here  said  to  have 
been  done  by  the  Divine  Word,  who, 
therefore,  was  God,  as  is  here  said. 
Christ's  creative  work  was  the  reveal- 
ing or  manifestation  of  the  Father 
in  creation.  ^  And  tvithout  Him.  The 
doctrine  is  now  more  fully  stated, 
so  that  there  can  be  no  mistake. 
Literally — "  and  without  Him  not  one 
thing  became,  or  icas  made,  which  was 
made."  By  this  it  is  shown  that  there 
could  have  been  no  independent  power 
besides.  All  existences  besides  God 
had  their  origin  in  this  way.  Every- 
thing became  or  was  made  thus,  and  did 
not  exist  of  itself — not  even  one  thing 
of  all.  The  doctrine  which  some  held 
in  John's  time,  that  matter  as  an  inde- 
pendent principle  and  the  source  of 
evil,  existed  of  itself  from  Eternity,  is 
here  positively  denied.  Thus  Ominipo- 
tence  is  ascribed  to  Jesus  Christ.  He 
was  essential  to  the  creation.  This 
He  could  not  be  without  being  God 
Himself.  The  works  of  the  Father 
are  ascribed  to  Him.  On  this  point 
also  He  rests  his  own  claim.  Ch.  10 : 
37.  *'If  I  do  not  the  works  of  my 
Father,  believe  me  not."  He  is  "  equal 
in  power  and  glory"  with  the  Father. 
Philo  and  the  philosophizing  Jews  and 
Gentiles  of  that  time  held  that  the 
Logos  made  the  world  instrumentally . 
(Virg.  Eneid,  VI,  724.)  John  accord- 
ingly here  means  to  say  that  He  made 
the  world  efficiently — on  account  of  His 
oneness  with  the  Father.  He  could 
not  have  had  the  capacity  to  execute 
such  an  office,  if  it  had  been  entrusted 
or  delegated  to  Him,  unless  He  was 
God.  How  glorious  that  our  Saviour 
is  so  Omnipotent — able  also  to  save  them 
to  the  uttermost  who  come  unto  God 


5  And  the  light  shineth  in  °  dark- 
ness; and  the  darkness  compre- 
hended ^  it  not. 


cc.3.19.    dl.  Cor.  2. 14. 


through  Him.  Heb.  7 :  25.  Paul,  in 
his  Epistle  to  the  Colossians,  written 
probably  some  30  years  earlier  than 
this,  presents  the  doctrine  of  Christ's 
Creatorship  more  fully,  with  an  eye  to 
errors  already  existing,  and  with  the 
intent  of  the  Spirit  to  testify  against 
kindred  errors  in  all  time.  Sec  Col. 
ch.  1:  16.  "The  inheritance  of  tho 
saints  in  light,''''  (vs.  4,)  is  called  "the 
kingdom  of  the  Son  of  His  Love," 
(Col.  3:  35,)  who  is  "  the  Image  of 
the  invisible  God."  Ch.  1 :  18.  "For 
by  Him,  (Literally,  '■in  Him')  were 
all  things  created,  that  are  in 
Heaven  and  that  are  on  earth,  visible 
and  invisible,  &c.,  all  things  were 
created  by  Him  and  for  Him,  And 
He  is  before  all  things,  and  by  Him 
all  things  consist — who  is  the  begin- 
ning.'''' Thus  His  creatorship  is  vari- 
ously described.  "Let  no  one  say  He 
is  an  inferior  agent.  The  creation 
was  in  Him.  Let  no  one  say  He  is 
but  a  source.  It  is  by  Him.  Let  no 
one  look  on  him  as  a  mere  deputy. 
It  is  for  Him.  He  is  the  Supreme 
Creator — Himself  the  agent  and  end." 
See  Dr.  Eadie,  Colossians. 

4,  In  Him  icas  Life.  As  the  creation 
of  all  things  was  by  Him,  so  all  Life  is 
to  be  traced  up  to  Him  as  the  original 
source.  No  creatures  could  have  life 
except  as  through  Him.  He  was  the 
source  of  life  to  the  animal  and  vegeta- 
ble worlds.  And  in  a  much  higher 
sense  also,  life,  in  its  spiritual  fullness 
is  in  Him,  and  from  Him  alone  can 
true  and  eternal  life  be  had.  This 
prerogative  in  the  spiritual  world  is 
most  important.  He  claims  it  for 
Himself.  John  especially  claims  it  for 
Him.  In  his  1st  Epistle,  1:  1,  he 
calls  Him  "  the  Word  of  Life."  Comp. 
John  5:  26;  1  John  5  :  11 ;  with  John 
11:  25,  and  14:  6.  The  Lord  Jesus 
has  life  in  Himself  independently,  (ch. 
5:  26,)  and  this  prerogative  is  given 
Him  by  the  Father.      He  is  come  to 


24 


JOHN. 


give  life,  (6:  33,)— eternal  life— (17  : 
2).  He  is  the  Resurrection  and  the 
Life,  (11 :  25,)  "  the  way  and  the  truth 
and  the  life,"  (ch.  14:  6).  lie  quickens 
or  'Ogives  life  to  Mvhom.  He  will,"  (ch. 
5:21.)  See  Eph.  2:  1.  And  John 
dwells  much  on  this  essential  preroga- 
tive of  the  Son,  as  a  self-subsisting 
Fountain  of  Life,  and  active  source  of 
Life  to  men.  He  is  presented  by  John 
in  the  Revelation,  as  "  He  that  liveth," 
(Rev.  1:  18,)  "and  is  alive  forever- 
more."  So  in  1  John,  ch.  6 :  20, 
"  This  is  the  true  God  and  Eternal 
Life."  "TheWordofLife,"(ch.  1:  1,) 
*'  that  Eternal  Life  which  was  with  the 
Father,"  (ch.  1:2,)  "the  Prince  of 
Life,"  (Acts  4:  15).  This  then  belongs, 
and  always  did  belong  to  the  Divine 
Word  to  have  Life  in  the  true  sense — 
life  in  its  reality  and  perfection — 
spiritual  life ;  and  both  the  old  and  the 
new  creation  must  be  traced  up  to 
Him.  Of  course  He  must  be  God 
in  a  sense  the  most  interesting  to  us. 
^  The  Life  was  the  Light  of  men.  This 
Life  which  was  in  Him,  was  in  Him  as 
the  Word,  the  Revealer  of  the  Godhead 
to  men,  and  this  true  Life  works  the 
only  true  Light  in  men.  It  is  only  by 
means  of  this  life  that  they  can  have 
light — that  is  knowledge  and  happi- 
ness. All  pretended  light  apart  from 
this,  is  darkness.  Light  is  essential  to 
life  in  the  vegetable  world.  But  here 
the  life  which  is  in  Christ  is  said  to  be 
essential  to  light.  This  does  not  mean 
merely  that  Christ  is  the  Great  Teacher, 
but  that  He  is  the  dispenser  of  spiritual 
light — the  only  true  light — enlighten- 
ing men  by  enlivening  them.  So  He 
says,  "I  am  the  Light  of  the  World. 
He  that  followeth  me  shall  not  walk  in 
darkness,  but  shall  have  the  light  of 
life" — the  light  which  is  life.  See  ch. 
8 :  12  ;  9 :  5 ;  12 :  46,  in  all  which 
passages  He  so  calls  Himself  He  is 
here  set  forth,  1st.  As  the  source  and 
author  of  Life.  2d.  As  by  means  of 
this  higher  Life,  the  only  dispenser  of 
inward  Light  to  men.  He  is  the 
Light,  as  the  only  true  light — "that 
light,"  (vs.  8,)  "the  true  light,"  (vs. 
9).  See  IJohnl:  5.  John  intends 
to  describe   Christ  as    more    than  a 


Teacher.  He  was  predicted  as  "a 
Light  to  the  Gentiles,"  as  the  author 
of  salvation,  the  bringer  and  importer 
of  Light  to  benighted  souls.  The 
Messiah  was  promised  in  the  Old 
Testament  under  the  name  of  Light, 
(Isa.  60:  1,)  the  Light  of  the 
church,  (Isa.  9:  2,)  He  is  "the 
Sun  of  Righteousness,"  (Mai.  4:  2,) 
who  was  to  "arise  with  healing  in 
His  wings."  He  is  the  brightness  of 
the  Father's  glory.  All  nations  have 
regarded  the  Deity  as  full  of  Light — 
"Father  of  Lights."  See  ch.  17:  3. 
"And  this  is  Life  Eternal  that  they 
might  know  thee  the  only  true  God, 
and  Jesus  Christ  whom  thou  hast  sent." 
John  means  here  to  set  forth  Christ's 
glorious  nature  not  only,  but  what  He 
is  to  us,  in  His  prophetic  office.  This 
He  executes  in  revealing  to  us  by  His 
Word  and  Spirit  the  will  of  God  for 
our  salvation.  See  ch.  2:  16-21. 
So  the  Apostle  exhorts  Christians  to 
carry  themselves  as  the  sons  of  God, 
without  rebuke,  in  the  midst  of  a 
crooked  and  perverse  generation,  among 
whom  ye  shine  as  lights  (light  bearers) 
in  the  world,  holding  fcrth  (as  a  torch) 
the  Word  of  Life.    Phil.  2 :   15,  16. 

5.  Shineth. — Shone,  and  is  still  shi- 
ning. This  refers  to  His  manifesta- 
tion in  the  world.  He  not  only  is 
essentially  Life  and  Light — but  he  is 
this,  as  the  Revealer  of  the  Godhead 
to  men.  Accordingly,  this  is  what 
Christ  does  as  the  Light.  It  is  the 
province  of  a  light  to  shine.  He  shi- 
neth now,  as  all  along  in  the  past 
history  of  the  race.  This  describes 
the  whole  process  of  this  "light  of 
life,"  shining  in  this  dark  world,  both 
through  the  dim  Old  Testament  revela- 
tion, and  through  the  scattered  rays 
gleaming  in  the  darkness  of  heathen- 
ism. Ch.  10: 16 ;  12:  52.  H  In  darkness. 
Literally,  in  the  darkness  (of  the  world.) 
This  term  is  used  in  Scripture  to 
denote  ignorance,  sin  and  misery 
among  men — that  state  into  which  the 
fall  brought  mankind.  See  Eph.  4 : 
18,  "having  the  understanding  dark- 
ened." In  Luke  1 :  78,  Jesus  is  spoken 
of  as  the  Dag-Spring  from  on  High,  to  i 
give  light  to  them  that  sit  in  darkness 


CHAP.  I. 


25 


6  There  was  a  man  ^  sent  from 
God,  whose  name   icas   John. 

7  The  same  came  for  a  witness 

oLuke  3.2,3. 


and  in  the  region  and  shadow  of  death. 
See  Isa.  9:  1,  2;  Matt.  4:  16;  John 
3:  19,  20;  Acts  26:  18;  1  John  1: 
6;  2:  9,  11.  ^  Comprehended.  The 
term  here  means  entertained,  or  retained, 
"with  an  allusion  to  the  nature  of  dark- 
ness which,  when  it  is  very  thick — 
'■'■gross  darkness,^''  (Isa.  60:  2,)  does 
not  admit  or  embrace  the  light — (tss. 
10,  11.)  See  eh.  3:  19.  This  is  of 
course  to  be  understood  of  the  great 
majority — for  there  were  some  who 
received  Him,  (vs.  12,)  by  His  grace. 
"This  (therefore)  is  the  condemna- 
tion that  Light  is  come  into  the  world, 
and  men  loved  darkness  rather  than 
light,  because  their  deeds  were  evil." 
(ch.  3:  19.)  Though  this  Divine 
Light  shines,  and  has  always  shone  in 
the  woi'ld — though  it  is  the  office  of  this 
Light  to  shine  as  the  true  and  only 
light  of  men,  yet  it  shines  in  dark- 
ness and  in  a  peculiar  darkness — the 
darkness — gross  darkness.  Isa.  60: 
2.  "  The  whole  world  lieth  in  wicked- 
ness." 1  John  5:  19,  "The  people  sat 
in  darkness."  Is.  42 :  7.  It  was  the 
nature  of  the  darkness — this  deep 
darkness  of  the  soul — this  human  igno- 
rance, depravity  and  perverseness — to 
resist  the  light — not  to  entertain  it  nor 
to  retain  it.  This  is  to  be  observed — 
that  though  light  in  the  natural  world 
scatters  the  darkness — yet  here,  in  the 
spiritual  world,  the  darkness  is  so  deep 
and  deplorable,  that  it  does  not  take 
the  light.  "All  mankind,  by  the  fall, 
lost  communion  with  God,  are  under 
His  wrath  and  curse."  Thus  far  the 
statement  is  general.  The  Evangelist 
now  comes  to  particulars. 

6.  Here  he  gives  a  passing  reference 
to  the  History,  which  he  afterwards 
dwells  upon  in  detail,  vs.  19.  Pas- 
sing by  those  manifestations  under  the 
Old  Testament,  which  pointed  forward 
to  Christ,  He  comes  to  John  the  Bap- 
tist. All  the  prophets  were  rays 
of  the  approaching  Sun.  John  was 
a    ray    sent    forward    in     advance. 


to  bear  witness  of  the  Light,  that 
all  men  through  him  might  be- 
lieve. 


^  There  was.  This  phrase  does  not 
mean  merely — "a  man  was  sent" — but, 
there  appeared  a  man  loho  was  sent 
(according  to  prophecy,  Mai.  3:1; 
Isa.  40:  3,)  from  God.  The  Evan- 
gelist refers  to  this  important  appear- 
ing of  John  the  Baptist — the  immediate 
forerunner  of  Christ — as  though  the 
Baptist  might  easily  have  been  mista- 
ken for  Him — as  he  really  was  mistaken 
by  some.  And  John  was  a  disciple  of 
the  Baptist,  and  was  pointed  by  him 
to   Christ,  vss.    35,    36. 

7'.  The  Baptist's  office  is,  therefore' 
clearly  set  forth — as  to  what  he  came 
for.  His  work  was  simply  that  of 
a  witness — to  bear  witness  of  another — 
to  herald  one  coming  after.  He 
himself  had  a  testimony  to  give  of 
what  had  been  revealed  to  him  in 
his  own  experience,  but  he  had  no 
other  glory  than  such  as  he  de- 
rived from  this  near  and  important 
relation  to  Christ.  Some  of  the  Bap- 
tist's disciples  long  insisted  that  he 
was  the  Messiah.  There  is  no  evi- 
dence that  the  Evangelist  wrote  his 
Gospel  to  disprove  this,  as  some  sup- 
pose. But  it  is  important  in  proving 
Christ  to  be  God,  that  he  should  show 
the  Baptist's  true  relation  to  Christ, 
and  especially  that  he  should  establish 
the  truth  by  his  express  testimony. 
vs.  15.  ^  To  bear  witness.  Liter- 
ally— in  order  that  he  might  bear  wit- 
ness concerning  the  Light.  This  was 
the  direct  object.  ^  That.  This 
was  the  ultimate  object  of  the  Baptist's 
testimony — that  all  men  through — by 
means  of  him — might  believe.  That 
is — that  through  his  testimony  all 
might  believe  on  Christ.  John  there- 
fore baptized,  saying  that  they  should 
believe  on  Him  who  should  come  after 
him.  Acts  19:  4.  He  accordingly 
pointed  his  own  disciples  to  Christ, 
when  He  appeared,  (vs.  29,)  and  sent 
them  to  Him  when  they  werie  in  doubt. 
Matt.  11 :  2. 


26 


JOHN. 


8  He  ^  was  not  that  Light,  but 
^vas  sent  to  bear  witness  of  that 
Light. 

a  Acts  19.  4. 

8.  Here  it  is  further  stated  that 
John  the  Baptist  was  not  the  Christ. 
For  when  he  fii'st  gave  his  testimony, 
and  before  Christ  came,  he  was  thought 
by  many  to  be  the  Christ.  The  formal 
inquiry  was  made  of  him  whether  he 
was  the  Christ,  vs.  19.  Some,  as 
the  Fabii,  continued  so  to  regard  him, 
and  were  not  turned  from  this  belief, 
even  by  the  coming  of  Christ  Himself. 
See  Luke  3;  15.  ^  He.  eKslvog — 
referring  to  the  Baptist,  as  the  in- 
ferior. ^  That  Light.  Literally — 
THE  Light.  He  was  not  the  true 
Light,  (vs.  9,)  He  was  a  Light — "a 
burning  and  a  shining  light,"  or  lamp, 
(as  the  term  is  in  ch.  5 :  35,  when 
applied  to  the  Baptist,)  for  he  derived 
aU  his  light  from  Christ  who  was 
coming  after — .just  as  the  sun  lights 
up  the  moon  and  stars,  till  by  his  own 
coming  he  outshines  them,  and  turns 
them  pale.  John  himself  was  most 
careful  not  to  be  mistaken  for  Christ. 

9.  The  true  Light.  Referring  to 
Jesus — literally — The  Light  which  is 
true.  alTjOivov.  The  term  means 
original,  as  distinct  from  that  which  is 
secondary  and  derived.  It  is  used  by 
John  twenty-two  times,  and  only  five 
times  by  other  New  Testament  writers. 
It  agrees  with  John's  object,  which 
■was  to  set  forth  Jesus  as  the  original. 
Eternal  source  of  Light  and  Life,  to 
men.  So  he  terms  Him  the  true  vine, 
(ch.  15,)  "the  true  bread" — the  bread 
in  the  highest  sense — realizing  in  Him- 
self perfectly,  all  that  other  bread 
only  poorly  represents.  Ch,  6 :  32. 
And  so  here  He  is  called  the  true 
Light — as  being  the  Light  in  the 
highest  sense — substantial  instead  of 
shadowy — and  original  instead  of 
secondary,  like  John.  He  is  also 
called  by  John,  ^'- the  true  God."  Ch. 
17:  3.  This  is  appropriate  to 
Him  who  is  treated  of  by  the 
Evangelist  as  "the  Word."  As  the 
Bevealer  of  the  Godhead,  He  is  the 
true,  original  Light  from  wliom  all 


9  That  was  the  true  Light,  *» 
which  lighteth  every  man  that 
Cometh  into  the  world. 


others  must  borrow,  and  from  whom  all 
His  ministers  and  members  may  borrow, 
without  making  His  Light  the  less. 
In  the  Old  Testament  already,  Christ 
the  glorious  Son,  had  been  represent- 
ed as  the  Personal  "Wisdom,"  "I, 
Wisdom,  dwell  with  prudence,  and  find 
out  knowledge  of  witty  inventions." 
Prov,  8:  12.  And  "in  Christ  are  hid 
all  the  treasures  of  wisdom  and  knowl- 
edge." Colos.  2:3.  In  Him  is  re- 
vealed the  mystery  hid  from  the  foun- 
dation of  the  world.  Ephes.  3:  8,  9. 
So  it  is  said,  in  vs.  4,  "  The  Life  was 
the  Light  of  men."  In  His  revelation 
of  the  Life  that  noAv  is  and  of  that 
which  is  to  come,  is  found  the  truest 
Light — the  most  valuable  knowledge 
and  wisdom  for  any  soul.  So  saith 
Wisdom,  "  Blessed  is  the  man  that 
heareth  me.  For  whoso  findeth  me 
findeth  Life."  "All  they  that  hate 
me  love  death."  Prov.  8:  35,  36. 
^  LAghteth  every  man.  See  below. 
Hence,  this  is  the  condemnation 
which  is  pronounced  against  every 
man:  that  light  is  come  into  the  worldy 
and  men  have  loved  darkness  rather 
than  light,  because  their  deeds  are 
evil,"  Ch,  3:  19.  Obsekve — 1.  As 
all  the  colors  of  the  sunbeam  make 
light,  so  all  Christ's  attributes  comVaned, 
make  Light  without  color  and  without 
any  darkess  at  all.  1  John  1  :  5. 
"  The  darkness  is  past  and  the  true 
Light  now  shineth."  1  John  2  :  8. — 2. 
Christ  is  the  true  Light  for  men,  as  He 
is  the  tnie,  original,  substantial  Rea- 
son— the  true  wisdom  apart  from 
which  all  is  darkness  and  folly. 
^  Thot  Cometh,  ^'c.  Most  critics  agree 
that  this  cannot  refer  to  ^^  every  man," 
but  to  "  light,"  and  that  it  is  to  be 
read,  "That  was  the  true  Light  hav- 
ing come  into  the  world,  which  lighteth 
every  man,"  or,  "That  was  the  true 
Light  (which  was  to  come  into  the 
world,)  which  lighteth  every  man." 
That  the  words  "  loldch  comeih,"  do  not 
refer  to  "  every  man,"  as  in  our  En- 


CHAP.  I. 


27 


10  He  wa3  in  the  world,  and  the 
world  was  made  by  him,  and  ^  the 
world  knew  him  not. 


glish  version,  is  more  probable,  because 
they  "would  convey  no  distinct  sense, 
since,  of  course,  every  man  "cometh 
into  the  world,"  or  is  bom.  And  this 
expression  is  not  so  applied  in  Greek, 
besides  which,  it  -would  require  the 
article  before  the  participle,  to  read, 
"  that  cometh,"  as  referring  to  "  every 
man."  But  further,  in  the  Xew  Tes- 
tament Christ  is  spoken  of  as  "Me 
comer:''' — "He  that  should  come," 
(Matt.  11  :  3,)  the  One  predicted  as 
to  come,  or  coming,  and  the  phrase 
*' who  is  coming,"  or  "who  cometh  into 
the  world,"  is  the  usual  expression  to 
denote  His  Incarnation  and  personal 
manifestation  among  men.  3  :  19  ;  6  : 
14;  9:  39;  11 :  27  ;  12:  46.  At  the 
time  when  the  Baptist  gave  this  testi- 
mony, the  true  Light  which  lighteth 
every  man,  was  coming — was  in  pro- 
cess of  manifesting  Himself — or  was 
about  coming  into  the  world.  He 
lighteth  every  man — as  He  is  "the  Light 
of  men" — of  all  men,  without  distinc- 
tion of  Jew  and  Gentile.  Besides, 
every  man  who  is  truly  enlightened 
must  owe  it  entirely  to  Him.  And  He 
oifers  His  Light  to  every  man  freely. 
"He  maketh  His  Sun  to  rise  on  the 
evil  and  on  the  good."  Matt.  5:  45. 
He  is  in  the  highest  sense,  light  to  the 
soul,  "the  true  light"  to  all — as  it  is 
His  province  to  give  light  to  all — the 
Sun  of  Righteousness,  (Mai.) — just  as 
the  Sun  shines  for  all,  though  many 
do  not  actually  get  the  benefit  of  his 
beams.  Observe — 1.  Every  man  is 
by  nature  in  darkness — in  an  estate 
of  sin  and  misery.  2.  Christ  is  the 
true,  genuine  and  only  saving  Light 
for  the  soul.  3.  No  man  can  be  truly 
enlightened,  except  by  His  Divine 
power  and  grace.  Beyond  all  that 
human  learning  can  do,  and  all  that 
the  most  able  teachers  and  pastors  can 
do  for  men,  they  must  have  light  from 
Christ,  or  must  die  in  their  sins.  He 
executes  the  office  of  a  Prophet,  in 
revealing  to  us  by  His  Word  and  Spirit 


11  He  ^  came  unto  his  own,  and 
his  own  received  him  not. 


Acts  3.  26.    13.  46. 


the  will  of  God  for  our  salvation.  4, 
Christ  is  the  only  true  Light  for  the 
world  at  large.  5.  This  Light  will  at 
length  enlighten  all  nations.  Isa.  60  ; 
1,  kc. 

10.  In  the  ivorld.  This  refers  back 
to  vs.  5 — where  the  previous  operation 
of  this  Light  in  the  world  is  alluded 
to,  and  here  it  is  again  declared  that 
the  world  (in  darkness,)  kneic — or 
"  comprehended" — Him  not.  He  who 
came  into  the  world,  in  the  Incarna- 
tion, was  in  the  world  before,  under 
the  old  economy,  as  the  Angel  of  the 
Covenant,  (see  Gen.  18:  23-33;  19: 
18,  19;  1  Pet.  3:  18,  19,)  and  He 
afterwards  "became  Flesh,"  (vs.  14,) 
He  was  in  the  world  personalis/,  and 
not  merely  as  Light.  "  The  angel  of 
His  presence"  it  was,  that  accompanied 
the  ancient  covenant  people  under 
Moses.  See  Isa,  63:  9;  Exod.  14:  19. 
This  is  mentioned  here  as  a  reason 
why  the  world  should  have  known 
Him.  A  second  reason  is  immediately 
added — that  the  ivorld  ivas  made  by  Him, 
as  already  was  stated  in  general  terms, 
vs.  3.  "  The  world"  here  means  the 
world  generally — the  world  of  man- 
kind at  large.  Though  He  operated 
among  men,  of  old,  through  so  many 
generations,  and  though  by  Him  they 
were  made,  yet  the  world  knew  Him 
not.  1[  Knew  Him  not.  As  it  had 
been  declared  (vs.  5,)  that  the  dark- 
ness and  depravity  of  the  world  did 
not  entertain  the  Light,  so  here  it  is 
more  distinctly  said,  that  the  world  of 
mankind  did  not  know  Him,  though 
He  was  among  them  of  old.  They  did 
not  recognize  Him. 

11.  He  came,  <^t.  This  is  .a  step 
further  in  the  manifestation  of  the 
Divine  Word.  In  vs.  9,  He  had  been 
referred  to  as  ^^  the  comer,"  as  ^^  He 
who  teas  to  come" — who  having  been 
predicted  of  old,  and  more  and  more 
manifested  under  the  old  economy,  at 
length  came.  ^  Unto  His  own.  As 
Israel  had  all  along,  of  old,  been  the 


28 


JOHN. 


12  But  as  many*  as  received  him, 
to  them  gave  he  ^  power  to  become 

als.  56  4,  5.    Ko.8.15.  lJno.3.1.      1  or,  the  right; 
or,  priuileije. 

people  to  whom  He  specially  manifes- 
ted Himself,  and  to  whom  He  was 
plainly  predicted  as  to  come,  so  He 
came  to  them.  They  are  here  called 
His  oxen,  and  the  term  which  is  neuter 
here,  means,  His  own  possessions. 
His  people  are  often  spoken  of  as  His 
inheritance — purchased  possession,  ^'c. 
Eph.  1 :  18.  But  the  temple  also  is 
called  His  own — and  He  is  predicted 
by  Malachi,  as  about  suddenly  to  come 
to  His  temple,  (ch.  3:  1,)  as  "the 
Messenger  of  the  covenant,"  &c.  So 
the  Holy  Land  was  called  His  own, 
(Joel  2:  18,)  and  His  holy  hill  of 
Zion.  Joel  3:  17.  ^  And  His  own. 
Here  the  term  is  masculine,  and  refers 
to  His  o^w^people,  as  distinct  from  the 
race  beside — "the  world."  Though 
the  world  of  mankind  had  not  recog- 
nized Him,  it  might  have  been  expected 
that  His  own  people  would  know  Him 
when  He  came.  He  answered  to  the 
prophetic  descriptions.  He  fulfilled 
in  Himself  all  that  was  foreshadowed 
of  the  coming  INIessiah.  And  yet  His 
own  people  to  whom  were  committed 
the  oracles  of  God,  (Rom.  3:  2,)  and 
"whose  were  the  promises,  (Rom.  9:  4,) 
even  they  did  not  know  Him.  As  a  class, 
they  even  denied  Him  and  rejected 
and  crucified  Him.  Acts  3 :  14. 
^  Received,  This  term  implies  per- 
sonal reception  of  one  as  a  friend  and 
companion.  See  Matt.  15  :  24.  It  was 
true  of  His  own  people  as  a  body  that 
they  did  not  embrace  Him  as  their 
Messiah,  and  as  their  personal  friend, 
but  despised  and  rejected  Him,  as  the 
Nazarene  and  the  Galilean.  John 
shows  in  the  further  history  of  our 
Lord,  how  they  rejected  the  evidence 
which  He  gave  of  His  Divinity  from 
His  miracles — and  how  they  charged 
Him  with  blasphemy  for  claiming  to 
be  the  Son  of  God.  Observe — 1. 
The  depravity  of  mankind  is  clearly 
shown  by  the  universal  rejection  of 
Jesus.  2.  Eventhey  who  have  enjoyed 
the  best    opportunities,    and    highest 


the  sons  of  God,  even  to  them  ^  that 
believe  on  his  name. 


privileges  have  been  found  to  reject 
Him,  no  less  than  others.  3.  Unless 
men  have  an  inward  illumination,  the 
light  of  the  gospel  will  not  avail. 

12.  But  as  many,  ^c.  Inasmuch  as 
the  Jews,  who  were  His  ancient  cove- 
nant people  rejected  Him,  He  ex- 
tended the  benefits  of  His  covenant  to 
all  nations — even  to  as  many — of  what- 
ever name  or  nation,  Jew  or  Gentile— 
as  received  Him,  (See  Acts  10  :  34,  35, 
43,)  which  were  not  of  the  seed  of 
Abraham — and  not  born  of  a  particular 
blood,  vs.  13.  This  change  in  the  dis- 
pensation of  grace  had  been  predicted 
by  the  prophets,  (Isa.  49:  20-22;  60: 
3  ;  66  :  12,)  and  John  had  lived  to  see 
it  fulfilled.  National  distinctions  were 
far  wiped  out.  Barriers  from  differ- 
ent blood  were  much  broken  down. 
The  new  covenant  extended  its  bless- 
ings to  all,  "where  there  is  neither 
Greek  nor  Jew,"  but  Christ  is  all 
AND  IN  ALL."  John  had  seen  chvirches 
founded,  first  among  the  Jews,  and 
afterwards  at  Antioch,  and  Ephesus, 
and  Alexandria,  and  Rome,  and  in  all 
chief  cities  of  the  Empire,  among  the 
Jews  and  Gentiles  together.  This  was 
the  grand  result  which  is  traced  out  in 
"the  Acts" — which  Peter  had  had 
revealed  to  him  in  vision.  Acts  10. 
This  purpose  Paul  was  raised  up  to 
carry  out.  Acts  13:  47.  This  turning 
aside  to  the  Gentiles,  as  to  be  admitted 
on  a  level  with  the  Jews,  followed  upon 
the  rejection  of  Christ  by  the  Jews, 
when  they  "received  Him  not."  This 
was  declared  by  Paul  and  Barnabas  to 
the  unbelieving,  persecuting  Jews  at 
Antioch  in  Pisidia.  "It  was  neces- 
sary that  the  word  of  God  should  first 
have  been  spoken  unto  you.  But  see- 
ing ye  put  it  from  you,  and  judge  your- 
selves unworthy  of  everlasting  life,  lo! 
ice  turn  to  the  Gentiles!  For  so  hath 
the  Lord  commanded  us,  saying,  I  have 
set  thee  to  be  a  light  of  the  Gentiles, 
that  thou  shouldest  be  for  salvation 
unto  the  ends  of  the  earth."  Acts  13 : 


CHAP.  I. 


29 


13  Which  were  born,  *  not  of 
blood,  nor  of  the  will  of  the  flesh, 

aJa.1.18. 

46^   47. f[  To    them.     To    whoever 

received,  or  embraced  Him  by  faith, 
to  them  He  gave  the  privilege  which 
before  this  had  belonged  to  the  Jews 
alone,  of  being  His  own  people,  His 
children.  1  John  3 ;  1 ;  Rom.  So  the 
true,  believing  church  foresaw  in  the 
prophet's  time  (Isa.  63:  16;  64:  8,) 
that,  though  the  outward  Israel  was  to 
be  rejected  for  their  rejection  of  Christ, 
the  true  believers — whoever  they 
might  be — would  be  admitted  into  this 
relation  of  sons — and  that  though 
Abraham  be  ignorant  of  us,  doubtless 
Jehovah  is  our  Father,  if  we  receive 
His  Son  as  our  Saviour.  ^  Power, 
e^ovaca.  The  term  means  privilege,  pre- 
rogative. It  refers  to  that  spiritual 
privilege  and  prerogative  which  was 
typified  by  that  outward  relation  of 
the  ancient  Israel,  This  was  the  true 
Israel,  after  the  spirit ;  admitted  now, 
to  sonship,  by  faith  and  not  by  descent. 
"  For  as  many  as  are  led  by  the  Spirit 
of  God,  they  are  the  sons  of  God." 
Rom.  8:  14.  ^  The  sons  of  God. 
Literally — children  of  God.  The  term 
for  "  sons  "  is  different  and  not  so  com- 
prehensive, while  this  refers  also,  more 
especially  to  the  mode  in  which  they 
are  here  said  to  become  such — namely 
to  the  new  birth.  The  same  term  is 
used  in  1  John  3:  1.  "Behold  what 
manner  of  love,''  &c.,  and  in  Rom.  8  : 
16;  17:21.  "If  children,  then  heirs," 
&c.  ^r  That  believe.  Faith  is  the 
mark  of  sons  under  the  new  economy, 
and  not  any  descent  from  Abraham, 
as  of  old.  ^  In  His  name.  The 
name  of  God  is  that  whereby  He  makes 
Himself  known.  And  He  has  revealed 
Himself  in  Jesus  Christ,  and  more 
especially  under  the  New  Testament, 
as  He  came  into  the  world  (vs.  11,) 
in  a  full,  personal  manifestation.  To 
believe  on  His  name  is  therefore  to 
believe  in  God,  as  revealed  to  us  by 
Jesus  Christ,  whose  Incarnation  is 
spoken  of  by  John.  Faith  in  Christ  is 
now  the  grand  mark  of  distinction. 
Men  are  believers  or  unbelievers. 
3^^ 


nor  of  the  will  of  man,  but  of 
God. 


"He  that believeth  shall  be  saved,  and 
he  that  believeth  not  shall  be  damned." 
It  is  faith  which  unites  to  Christ, 
makes  ns  stand  in  Him,  and  rests 
upon  Him  alone  for  salvation  as  He  is 
offered  to  us  in  the  Gospel.  So  John 
in  his  1st  Epistle,  celebrates  this  grace 
of  God  in  Christ.  "Behold  what  man- 
ner of  love  the  Father  hath  bestowed 
upon  us,  that  we  should  bo  called  the 
sons  of  God."  1  John  3  :  1. 

13.  Whichtvereborn.  These  believers 
of  all  classes,  are  not  distinguished  by 
eminent  human  birth,  as  the  Jews  boasted 
their  descent  from  Abraham,  but  by 
the  neiv  birth,  which  Christ  explained 
to  Nicodemus.  Ch.  3.  They  are  led 
by  the  Spirit  of  God  ;  and  their  being 
sons,  and  their  having  the  mark  of 
"  sons  of  God"  in  a  living  faith,  proves 
them  to  have  been  born  of  God.  Rom. 
8 :  14.  They  are  shown  to  be  the 
sons  of  God  because  they  "have  re- 
ceived the  Spirit  of  adoption,  whereby 
they  cry,  Abba,  Father."  Rom.  8:  14, 
15.  God  hath  sent  forth  the  Spirit  of  His 
son  into  their  hearts.  Observe — 1. 
"  Effectual  calling  is  the  work  of  God's 
Spirit,  whereby,  convincing  us  of  our 
sin  and  misery,  enlightening  our  minds 
in  the  knoicledge  of  Christ,  and  renewing 
our  will.  He  doth  persuade  and  enable 
us  to  embrace  Jesus  Christ  freely  offered 
to  us  in  the  Gospel."  2.  True  be- 
lievers are  admitted  to  the  privilege  of 
sons,  without  regard  to  name  or  class 
or  previous  standing.  ^  Not  of 
blood.  Literally — of  bloods — of  one,  or 
another,  or  any  long  succession.  See 
Matt.  27 :  4.  These  Jews,  even  while 
they  rejected  Christ,  boasted  of  being 
born  of  Abraham,  and  of  having  the 
prerogative  of  children  of  God  by  such 
birth  of  blood.  Matt.  3 :  9.  But  all 
such  distinction  was  put  away  under 
the  New  Testament,  and  true  believers 
of  all  names  were  admitted  as  being  of 
the  true  family  of  Christ.  2  Cor.  11: 
22,  23;  1  Pet.  1:  23.  "And  not  be- 
cause they  are  the  seed  of  Abraham 
are   they  all  children."    Rom.   9:  7. 


80 


JOHN. 


14  And  the  Word  *  was  made 
fleshj  and  dwelt  among  us, 
(and  ^  we  beheld    his  glory,  the 

oLu.1.35.    ITi.  3,16.    6  2  Pe.  1.17.    IJno.  1.1,2. 

^  The  Will  of  the  flesh.  The  natural, 
fleshly  will.  The  natural  will  is  de- 
praved. Eph.  2  :  3.  Therefore  effec- 
tual calling  consists  in  "renewinffoi/r 
will"  as  well  as  enlightening,  &c. 
That  will  which  we  have  by  nature, 
cannot  change  itself.  It  must  be 
changed  by  a  higher  power.  ^  The 
will  of  man.  This  may  refer  to  the 
will  of  other  men.  We  sometimes  are 
admitted  to  the  children's  place  by 
adoption  of  men.  But  no  such  human 
arrangement  can  serve  us  in  this  case. 
Or,  it  may  refer  to  the  influence  which 
men  exercise  over  one  another — and 
then  it  would  mean,  that  this  new 
birth  is  not  by  the  power  of  human 
eloquence,  or  reason  or  persuasion. 
Men  cannot  work  this  saving  change 
in  their  fellow  men  by  any  boasted 
power  of  theirs.  Those  who  claim  to 
convert  others,  and  who  declare  that 
the  Spirit  of  God  is  not  necessary,  but 
only  the  right  presentation  of  truth, 
are  here  taught  that  the  new  birth  is 
not  within  their  power.  ^  But  of 
God.  This  work  is  that  of  God  alone. 
Those  who  are  true  believers,  and  who 
are  here  spoken  of  as  admitted  to  be 
the  true  children  of  God  are  born  of  God. 
John  speaks  of  such  in  his  Epistles, 
and  sets  forth  their  characteris^tics — 
that  they  overcome  the  world.  1  John 
5:  4.  "And  this  is  the  victory  that 
overcometh  the  world,  even  our  faith." 
They  sin  not  (1  John  6:  18,)  as  others 
sin,  habitually  and  of  choice.  1  John 
3 :  9.  This  doctrine  of  the  new  birth 
Christ  sets  fonh  to  Nicodemus — that 
it  is  by  the  Spirit,  (ch.  3:  6,)  and 
entirely  another  thing  from  being  "born 
of  the  flesh,"  (3  :  7,)  or  corrupt  nature, 
which  must  needs  be  a  corrupt  birth  ; 
"For  who  can  bring  a  clean  thing  out 
of  an  unclean?  not  one."  Job  14:  4. 
Observe — 1.  Our  first  business  is  to 
embrace  Jesus  Christ,  as  He  is  freely 
ofl'ered  to  us  in  the  Gospel.  2.  It  is 
not  any  outward  relation  or  standing 


glory  as  of  the  only-begotten  of 
the  Father,)  full  "  of  grace  and 
truth. 


3.  45.  2.     Col.  2.  3,  9. 


even  in  the  church — not  pious  parent- 
age nor  outward  baptism  that  makes 
us  the  children  of  God.  3.  The  true 
mark  of  children  is  a  living  faith  in 
Christ.  4.  All  who  have  faith,  and 
who  prove  their  faith  by  their  Chris- 
tian lives,  prove  also  that  they  have 
been  born  of  God.  5.  None  who  have 
not  had  this  neio  birth,  can  be  true 
believers,  or  true  children  of  God.  6. 
Salvation  is  all  of  grace.  The  privi- 
lege of  being  sons  is  a  free  gift,  which 
shows  the  wonderful  love  of  God. 

14.  Was  made  flesh.  Literally — 
became  flesh.  He  who  in  vs.  9,  is  spo- 
ken of  as  the  Light  about  to  come,  and 
in  vs.  11,  as  having  come  to  His  cho- 
sen people,  is  here  set  forth  as  the 
original  AVord,  now  taking  human 
flesh.  He  became  Incarnate.  1  John 
4:  2.  He  who  was  with  God  fiom 
Eternity,  and  who  was  God,  (vs.  1,) 
and  by  whom  all  things  were  made, 
(or  became,  had  their  existence)  became 
flesh.  Verses  1  and  2  show  what  He 
originally  and  essentially  icas.  This 
verse  shows  what  He  became,  and  the 
term  is  diff'erent.  \  Flesh.  This  is 
the  general  expression  for  human 
nature.  See  Matt.  16:  17  ;  19:  5;  24  : 
22.  He  took  our  flesh  with  its  weak- 
ness and  sufi"ering,  but  not  with  its 
sin.  Ptom.  7:  18.  He  took  on  Him  the 
nature  of  the  seed  of  Abraham  and  not 
that  of  angels.  "  As  the  children  were 
partakers  of  flesh  and  blood  He  also, 
Himself,  likewise  took  part  of  the 
same."  Heb.  2  :  14.  See  1  John  4:2; 
1  Tim.  3:  16;  Lhil.  2:6;  2  Cor.  8: 
9.  There  were  those  in  John's  time 
who  believed  that  the  body  of  Christ 
was  not  real,  but  only  imaginary. 
This  statement  would  contradict  such 
an  absurdity.  Others,  as  Apollinaris, 
believed  that  Christ  had  not  a  human 
soul.  "  The  son  of  God  became  man, 
by  taking  to  Himself  a  true  body  and 
a  reasonable  soul."  It  is  not  meant 
that  the  Eternal  Word  was  changed  to 


CHAP.  I. 


81 


man,  so  as  to  be  no  longer  God,  (vs.  1,) 
but  that  He  took  to  Himself  our  human 
nature.  So  He  said,  "  A  body  hast 
thou  prepared  me."  Heb.  10:  5.  The 
Lord  Jesus  Christ  is  He  "who  being 
the  Eternal  son  of  God  became  man, 
and  so  was  and  continues  to  be,  God 
and  man,  in  two  distinct  natures  and 
one  person  forever."  ^  Dwelt.  Liter- 
ally— tabernacled.  Pitched  His  tent, 
or  dwelt  as  in  a  tent.  From  the  cor- 
responding term  is  the  word  Shekinah ; 
and  also  our  English  word  Scene.  It 
has  a  reference  to  His  manifestation — 
and  so  it  is  added,  "  we  beheld  His 
glory."  "Really  and  briefly,  he  af- 
forded a  spectacle  of  Himself." — Ben- 
gel.  The  word  is  also  used  in  Scrip- 
ture for  the  dwelling  of  God  among 
men.  Rev.  7:15;  12:12;  13:16; 
21:  3,  See  Levit.  26:  11,  12.  Such 
a  tabernacling  of  God  on  earth,  was 
promised  through  the  prophets.  Ezek. 
37  :  27  ;  43  :  7.  The  idea  may  be  of 
something  movable,  as  that  in  the 
"wilderness — His  transient  continuance 
among  men  in  the  flesh — for  the  flesh 
in  which  He  dwelt  here  was  soon  to 
be  glorified  and  removed  to  Heaven. 
^  Among  us.  There  could  be  no  mis- 
take, for  Christ  had  companied  with 
men,  and  displayed  His  Divinity  by 
His  miracles,  and,  in  various  ways,  had 
daily  shown  Himself  during  more  than 
three  years.  This  was  abundant  proof 
of  His  Incarnation.  Besides,  he  showed 
Himself  alive  after  His  passion  by  many 
infallible  proofs,  being  seen  of  the  dis- 
ciples forty  days,  &c.  Acts  1.  1[  TFe 
beheld.  See  1  John  1:1,  where  John 
speaks  of  having  seen  the  Word  of 
Life  loith  his  eyes.  The  Apostle  here 
refers  to  the  whole  manifestation  of 
Christ  in  the  flesh,  by  His  word  and 
works,  but  more  especially  to  His 
transfiguration,  when  they  saw  Him 
in  His  glory — as  God-man — when  His 
flesh  shone  with  His  proper  Divinity — 
and  they  saw  plainly  what  glory  He 
had  as  God,  though  He  was  in  the 
flesh.  This  was  a  special  evidence 
furnished  to  Peter,  James  and  John, 
fortifying  them  for  their  special  work. 
"  We  beheld.'^  Peter  refers  to  it  as  a 
most    convincing    and    overwhelming 


proof  of  His  Godhead.  2Pet.  1:  16-18. 
See  Matt.  17:  1-9.  His  '^ glory''  was 
also  displayed  or  manifested  forth,  (ch. 
2:  11;  11:  4;)  in  His  miracles,  in 
which  His  Divine  majesty  more  or  less 
appeared — but  His  transfiguration  was 
the  crowning  scene,  to  which  John 
seems  further  to  refer.  It  was  a  visi- 
ble glory,  like  that  of  the  Shekinah  of 
old  at  the  door  of  the  Tabernacle.  He 
who  was  "the  true  Light''  showed 
forth  His  glory.  The  term  here  used 
for  beheld  signifies  not  a  mere  sight  of 
the  eyes,  but  a  close,  familiar  contem- 
plation. See  1  John  1 :  1-4.  ^  As 
of  the  only-begotten.  Such  glory — so 
peculiai- — the  reflection  of  the  Divine 
image.  On  that  occasion,  on  the  mount, 
this  testimony  of  the  Father  to  Christ 
from  Heaven,  as  His  beloved  Sen,  made 
a  strong  impression  upon  these  Apos- 
tles. Peter  says,  "  We  were  eye  wit- 
nesses of  His  majesty — for  He  received 
from  God  the  Father,  honor  and  glory, 
when  there  came  such  a  voice  to  Him 
from  the  excellent  glory.  Thou  art  my 
beloved  son,  in  whom  I  am  well  pleased." 
John,  in  kindred  terms,  here  testifies 
that  they  beheld  His  glory,  "as  of  the 
only-begotten  of  the  Father,"  &.c.  The 
glory  which  they  saw  was  manifestly 
that  of  the  only-begotten — according 
to  the  special  testimony  from  Heaven. 
See  Acts  1 :  21.  ^  The  only-begotten. 
This  term  is  used  by  John  alone,  as 
applied  to  Christ.  See  vs.  18 ;  ch,  3 : 
16,  18.  1  John  4:  9.  He  is  the  only 
Son  of  God  in  the  highest  sense  beyond 
all  that  "  children  of  God"  and  "sons," 
so  called,  can  be — for  He  is  in  the 
bosom  of  the  Father,  and  alone  able  to 
declare,  or  reveal  Him,  because  He  is 
one  with  Him.  Of  course,  therefore, 
the  term  means  more  than  that  He 
was  specially  dear,  or  beloved ;  though 
in  this  light  He  is  set  forth  as  the 
highest  idea  that  can  be  given  to  us  of 
the  relation.  He  was  "with  God, 
and  WAS  God."  ^  Full  of .  This  con- 
nects with  the  clause — ''divelt  among 
x\s"—full  of  &c.  This  is  the  way  in 
which  He  displayed  Himself.  "For 
it  pleased  the  Father  that  in  Him 
should  all  fullness  dwell."  Col.  1 :  19. 
He  was  the  manifestation  of  the  Divine 


82 


JOHN. 


15  John  *  bare  witness  of  liim, 
and  cried,  saying,  This  was  he 
of  whom  I  spake,  He  that 
Cometh    after    me    is    preferred 


a  Matt.  3. 13,  &c. 


grace  to  men  for  their  redemption — 
and  also  of  the  Divine  truth  as  connec- 
ted with  grace.  "  Mercy  and  truth 
met  together  in  Him.  Righteousness 
and  peace  kissed  each  other."  Ps.  85. 
The  Gospel  plan  is  the  exhibition  of 
grace  to  sinners  as  consistent  with 
truth.  Hence,  Christ  in  all  His  con- 
duct and  works,  displayed  the  grace 
of  God  to  sinners — healing,  pardon- 
ing and  blessing  them,  (vs.  IG,)  bestow- 
ing abundant  grace :  and  He  vindicated 
God'a  truth  and  revealed  the  truth,  the 
will  of  God  for  our  salvation — as  Him- 
self "the  way  and  the  truth  and  the 
Life."  Ch.  14:  6.  So  Isaiah  predicted 
that  the  Messiah  would  bring  forth 
judgment  or  salvation  unto  truth,  or 
by  truth.  Isa.  42:  3.  He  was  always 
contemplated  as  accomplishing  salva- 
tion in  perfect  consistency  with  truth 
and  by  a  clearer  revelation  of  the  truth. 
The  isles  were  to  wait  for  his  law. 
And  such  a  system  of  grace  and  truth 
came  by  Him,  (vs.  17,)  as  makes  the 
gospel,  in  distinction  from  the  law  that 
was  given  by  Moses.  Observe — 1. 
Grace  without  truth  would  not  satisfy 
the  conscience,  nor  give  peace.  Truth 
without  grace  would  only  proclaim  our 
just  perdition.  2.  Christ  executes  the 
office  of  a  Prophet  in  revealing  to  us, 
by  His  Word  and  Spirit,  the  will  of 
God  for  our  salvation.  3.  Christ  exe- 
cutes the  office  of  a  Priest,  in  His  once 
offering  up  Himself  a  sacrifice  to  satis- 
fy Divine  justice,  and  reconcile  us  to 
God,  and  in  making  continual  interces- 
sion for  us. 

15.  Bare  tvitness.  In  vs.  7,  John  the 
Baptist,  was  spoken  of  as  sent  for  this 
purpose,  to  bear  witness  of  Christ,  in 
order  that  all  men,  by  his  means,  might 
believe.  Here,  accordingly,  his  testi- 
mony is  given.  ^  And  cried.  His  wps 
"the  voice  of  one  crying  in  the  wil- 
derness." Isa.  40 :  3.  He  made  open 
and    public   proclamation   of    Christ. 


before  me  :  for  he  was  before 
me. 

16  And  of  his  fullness  ^  have  all 
we  received,  and  grace  for  grace. 

6  Jno.  3.  34. 

^  This  was  He.  The  Evangelist  repre- 
sents the  Baptist,  as  referring  back  to 
a  previous  testimony  which  he  had 
given,  before  Christ  appeared.  So  he 
says  "  this  was  i/e,"  as  though  poi7iti7iff 
out  the  one  of  whom  he  had  testified 
before  He  came.  vss.  26,  27,  SO,  33. 
Of  course  he  gave  the  testimony  in  the 
power  of  the  Spirit,  for  it  was  before 
he  thus  had  recognized  Him  in  the 
flesh.  '^  After  me.  That  is,  somewhat 
later  ihsin  myself.  He  announced  Him 
as  about  to  come.  vs.  9.  Our  Lord  ap- 
peared about  six  months  later  than 
John.  And  this  was  John's  way  of 
announcing  his  speedy  coming.  ^  Is 
preferred.  Has  become  greater  than  I. 
Has  received  a  greater  rank,  or  dignity. 
This  alludes  to  what  John  distinctly 
declared,  that  Christ's  ministry  should 
increase  while  he  should  decrease,  ch. 
3 :  30.  T[  For  He  was  before  me.  The 
term  "tvas"  here  is  the  same  as  in  vs. 
1,  and  refers  plainly  to  His  previous 
existence  before  He  appeared  in  the 
flesh.  It  expresses  an  indefinite  past. 
This,  therefore,  is  given  as  the  reason 
for  Christ's  increase  and  preferment 
before  John — that  He  existed  before 
John  —  even  from  Eternity,  (vs.  1,) 
though  John  was  born  before  Christ. 
Such  exalted  testimonies  of  Jesus  were 
given  by  the  Baptist  as  appears  further, 
ch.  3 :  27,  &c.  This  was  in  the  true 
spirit  of  his  ministry.  He  was  sent 
for  this. 

1 6.  And  of  His  fullness.  The  Evan- 
gelist had  declared,  vs.  14,  that  Jesus 
was  "  full  of  grace  and  truth,"  and  now 
he  goes  on  to  testify  for  himself,  and  for 
the  disciples  generally,  that  they  had 
all  received  of  His  fullness  of  grace  and 
truth.  Eph.  3: 19.— "That  ye  might  be 
filled  with  all  the  fullness  of  God."  Col. 
1  :  19.— "It  pleased  the  Father  that 
in  Him  should  all  fullness  dwell."  See 
Ephes.  3:  17.  In  Him  dwelleth  all  the 
fullness,  ^-c.     He  means  to  say  that 


CHAP.  I. 


33 


17  For  the  law  was  given  by 
Moses,  hut  grace  *  and  truth  came 
by  Jesus  Christ. 


a  Ps.  85.10.     Ko.5.21. 


they,  (believers,)  could  speak  from  ex- 
perience, more  than  confirming  the 
Baptist's  testimony  of  Christ's  proper 
and  superior  rank,  as  the  Eternal 
AVord.  (Verse  15  is  not  a  parenthesis, 
but  is  the  Baptist's  testimony  in  proof 
of  what  was  said  in  vs.  14,  that  Christ 
had  dwelt  among  men. )  All  true  be- 
lievers can  further  confirm  this  testi- 
mony by  their  experience.  John  the 
Evangelist  wrote  after  many  churches 
had  been  formed,  of  Jew  and  Gentile 
believers,  in  all  the  principal  cities  of 
the  world :  after  Paul  had  traveled  from 
Jerusalem  to  lUyricum  and  Home, 
(Rom.  15:  19,)  and  the  Gospel  had 
gone  to  remote  parts  of  the  Empire. 
And  he  gives  it  as  the  united  witness 
of  believers,  that  they  had  received  of 
Christ's  fullness  of  grace  and  truth — 
had  been  made  partakers,  from  His  rich 
treasury,  of  heavenly  benefits.  Eph. 
1:  23;  3:  19;  Col.  1:  19;  2:  9. 
Observe — Christ  .Jesus  is  an  inexhaus- 
tible resource  of  all  things  pertaining 
to  life  and  godliness.  2  Pet.  1 :  3. 
And  we  may  come  boldly  to  Him,  for 
there  is  in  Him  an  infinite  store  of 
grace  for  sinners,  and  of  truth  also,  so 
that  by  His  knowledge,  (the  knowledge 
of  Him,)  He,  (God's  righteous  servant) 
justifies  many,  for  He  has  borne  their 
iniquities.  Isa,  53:  11.  ^  Grace  for 
grace.  Literally,  "  Grace  instead  of 
grace,^''  grace  in  such  abundance  as  to 
crowd  on  in  a  perpetual  flow,  like  wave 
upon  wave,  where  one  constantly  rushes 
on  to  take  the  place  of  another;  or, 
rather  the  inwai'd  spiritual  grace  of  the 
new  covenant  instead  of  the  outward 
grace  of  the  old.  The  law  under  the 
old  covenant  was  written  on  the  cold 
tables  of  stone,  uttering  its  demands 
and  giving  no  adequate  helps.  Under 
the  new  covenant  the  law  is  written  in 
grace  on  the  warm  tables  of  the  heart, 
and  grace  comes  first,  heralding  and 
establishing  the  truth  and  securing  its 
fulfillment  in  us.     It  first  gires,  then 


18  No  man  hath  seen  Grod  ^  at 
any  time;  tha  *=  only -begotten 
Son,  which  is    in  the  bosom  of 

B  Ex.  33.  20.    ITi.  6,16.    c  IJno.  4.  9. 


asks.  This  is,  therefore,  superior 
grace — a  better  covenant — better  pro- 
mises. Heb.  8  :  6,  8,  9.  We  have  Law- 
giver for  Lawgiver — Christ  for  Moses — 
Head  for  Head — the  second  Adam  for 
the  first  Adam.  And  we  have  grace 
for  grace.  Hence,  the  phrase  may 
refer  immediately  to  the  new  dispen- 
sation of  grace  as  in  place  of  the  old. 
"They  that  are  effectually  called,  do 
in  this  life  partake  of  justification, 
adoption  and  sanctification,  and  the 
several  benefits  which  in  this  life  do 
either  accompany  or  flow  from  them." 
"The  benefits  which  in  this  life  do 
accompany  or  floAV  from  justification, 
adoption  and  sanctification,  are  assu- 
rance of  God's  love,  peace  of  con- 
science, joy  in  the  Holy  Ghost,  increase 
of  grace  and  perseverance  therein  to 
the  end." 

17.  For.  A  reason  is  here  given  for 
this  new  and  siiperior  supply  of  grace  ; 
because  Christ  and  His  ofiice  work 
must  be  understood  as  far  superior  to 
that  of  Moses.  The  law  (which  Moses 
gave,)  is  of  works,  and  so  it  is  necessa- 
rily limited  and  restricted.  But  in  this 
dispensation  of  the  Gospel,  grace  is  a 
free  flowing  stream,  always  pouring 
upon  us  from  the  fountain.  Moses 
gave  the  law — the  Old  Testament  econ- 
omy, full  of  positive  regulations  and 
burdensome  rites,  (Acts  15:  10;)  and 
he  was  only  dispensing  it,  as  a  servant 
in  the  house.  Heb.  3:5.  It  rather 
announced  and  heralded  some  better 
economy  as  coming.  Accordingly  grace 
and  truth  came  by  Jesus  Christ,  or  be- 
came, as  the  new  and  "  better  covenant, 
established  upon  better  promises." 
Heb.  8:  6.  The  law  worketh  wrath. 
Rom.  4 :  15.  \  Grace  and  truth.  Lit- 
erally, the  grace  a7id  the  truth  emphati- 
cally— or  in  reference  to  vs.  14,  the 
grace  and  the  truth  already  mentioned. 
*^  Bg  Jesus  Christ.  He  was  Himself 
the  efiicient  source.  The  phrase  here, 
"  came  by  "  is  the  same  as  that  which 


84 


JOHN. 


[A.  D.  26. 


the    Father, 
Mm. 


he    hath    declared 


•[f  19  And  this  ^  is  the 


cLu.  3. 15,  &c. 


declares  tliat  all  things  ivere  made  by 
Him.  vs.  3.  "  The  law  was  not  Moses' 
own.  Grace  and  truth  are  Christ's 
own." — Bengel.  He  is  the  Son  in  the 
Father's  house,  and  Moses  was  the  ser- 
vant. This  shows  the  superiority  of 
the  new  disi^ensation  to  the  Old,  and 
of  Christ  to  Moses — though  those  were 
good  in  their  place  and  for  their  pur- 
pose. See  Epist.  to  Hebrews.  The 
great  distinction  of  the  new  covenant 
is,  that  it  reconciles  grace  and  truth — 
briogs  them  into  perfect  harmony.  It 
is  what  the  law  could  not  do,  on  ac- 
count of  its  weakness  or  impotency  by 
means  of  our  fleshly  or  depraved  nature. 
Rom.  8:  3.  The  Gospel  by  Christ 
declares  His  righteousness — that  God 
might  be  just,  and  yet  justify  him  that 
believeth  in  Jesus.     Rom.  3  :  26. 

18.  No  man,  ^-c.  See  chap.  3  :  13. 
Moses  went  up  to  God  on  Mount  Sinai, 
and  communed  with  Him.  But  it  was 
amidst  clouds  and  darkness,  and  fire 
and  tempest;  so  that  he  said,  "I  ex- 
ceedingly fear  and  quake.  "  But 
Christ,  in  a  very  different  sense,  hath 
seen  God,  as  dwelling  in  His  bosom,  and 
as  partner  of  the  Godhead.  Moses 
had  nothing  to  reveal  of  God,  from 
any  essential  connexion  and  relation 
such  as  Christ  had.  So  it  is  said  of 
the  Spirit,  that,  on  account  of  His  pe- 
culiar, essential  relation  to  the  God- 
head co-existing  in  the  Trinity  with 
the  Father,  "He  searcheth  all  things, 
even  the  deep  things  of  God."  (1  Cor. 
2:  10.)  If  Which  is.  The  term  implies 
Essential  being,  without  relation  to  time. 
He  does  not  merely  lie  upon  the  Fa- 
ther's bosom  for  a  season.  He  lives 
there  always.  This  is  the  great  advan- 
tage of  Christ  over  Moses,  even  for  any 
full  revelation  of  God.  "No  man  hath 
ascended  up  into  Heaven  save  He  that 
came  down  from  Heaven,  even  the  Son 
of  Mnn,  which  is  in  Heaven,  ch.  3: 
13.  See  Heb.  3  :  3-6.  \In  the  bosom. 
This  expresses,  b^  an  oriental  figure, 


record  of  John,  when  the  Jews 
sent  priests  and  Levites  from  Jeru- 
salem to  ask  him,  Who  art  thou  ? 


the  idea  of  vss.  1,  2,  that  the  Son  was 
in  the  closest  possible  relations  with 
the  Father,  The  guests  teclined  at 
table  in  the  East,  leaning  on  the  left 
arm.  Hence  the  person  on  the  right 
hand  of  the  Master  of  the  feast,  leaned 
toward  his  bosom,  and  was  said  to 
"lean  on  his  breast."  ch.  13:  25. 
John  was  the  beloved  disciple  who 
leaned  on  Jesus's  breast.  Hence  he 
was  the  one  to  ask  Him  the  most  mo- 
mentous questions,  ch.  21 :  20.  John 
naturally  uses  these  terms  to  express 
the  most  striking  idea  of  Jesus's  fam- 
iliar and  full  knowledge  of  the  Father, 
and  of  His  personal  communion  with 
Him,  making  Him  the  very  one,  and 
the  only  one  to  reveal  Him.  None 
could  know  the  Father,  from  personal 
knowledge,  as  He  could.  *\\  Declared 
him.  From  this  term  in  the  Greek, 
we  have  the  word  '■'■exegesis,^''  in  Eng- 
lish. He,  and  He  alone,  hath  revealed 
Him,  or  set  Him  forth.  The  Son  is 
the  Revealer  of  the  Godhead.  And 
the  Spirit,  too,  makes  known  to  the 
people  of  God — u-ithin — the  things  of 
Christ,  (ch.  16:  14,)  and  the  things 
prepared  by  the  Father  for  those  who 
love  Him,  as  "  Eye  hath  not  seen  nor 
ear  heard."  1  Cor.  2:  9.  God  in 
these  last  days  hath  spoken  unto  us  by 
his  Son.     Heb.  1 :  14. 

§  18.  Testimony  of  John  the  Baptist 
TO  Jesus. — Bethany  beyond  Jordan. 

Matt.         I        Mark.       I         Luke.       l       John. 

I  I  I  1.19-34 

19.  This  is.  John  the  Baptist's  u-itnss 
which  has  just  been  spoken  of,  is  here 
given.  The  word  ^^ record'^  is  the  same 
as  is  used  in  the  verb,  (vs.  15,)  icit- 
nessed.  It  is  not  xcrittcn,  but  spoken 
testimony.  T[  The  Jncs.  John's  men- 
tion here  of  the  Jews,  seems  to  inti- 
mate that  they  had  ceased  to  be  a  na- 
tion when  he  wrote,  and  that  the  Gen- 
tiles are  supposed  by  him  to  be  his  read- 
ers.   His  use,  however,  of  this  name, 


Age  80.] 


CHAP.  I. 


35 


20  And  he  confessed,  and  denied 
not;  but  confessed,  I  am  not  the 
Christ. 

21  And  they  asked  him,  What 
then?  Art  thou  Elias?  And  he 
saith,  I  am  not.  Art  thou  ^  that 
prophet?   And  he  answered.  No. 

22  Then  said  they  unto  him, 
Who  art  thou  ?  that  we  may  give 
an  answer  to  ttem  that  sent  us. 
What  sayest  thou  of  thyself? 

1  or,  a  prophet. 


is  usually  to  designate  the  officers  of 
the  Jews — the  Sanhedrim — and  here 
the  terras,  "from  Jerusalem,"  should 
be  connected  with  "the  Jews,"  to  sig- 
nify the  Sanhedrim — the  Jews — the 
leaders  of  the  Jews  who  were  from 
Jerusalem.  This  highest  court  of  the 
nation  were  charged  with  the  care  of 
religion — and  it  was  their  business  to 
examine  into  the  law^fulness  of  any 
prophet's  pretensions.  %  Priests  and 
Levites.  These  were  the  two  classes 
employed  about  the  temple  service, 
(Josh.  3:3,)  and  they  were  here  sent 
officially  to  inquire  into  the  pretensions 
of  the  new  teacher,  (vs.  25,)  who  had 
gathered  such  crowds  about  Him, 
(Matt.  3:  5,)  and  had  excited  public 
expectation  that  he  might  prove  the 
Messiah.     Luke  3  :  15. 

20.  Confessed.  That  is,  openly  and 
publicly  acknowledged — professed.  He 
did  not  profess  to  be  what  he  was'not. 
This  shows  his  sincerity.  He  was  very 
popular  and  might  have  claimed  to  be 
the  Messiah,  as  Christ  had  not  yet 
publicly  appeared.  Among  the  learned 
and  the  unlearned,  there  were  many 
doubts  as  to  the  prophecies  about  the 
Messiah,     ch.  7  :  40-52. 

21.  Elias.  This  is  the  Greek  way 
of  writing  Elijah,  whom  the  Jews  ex- 
pected to  come  down  from  heaven  in 
person,  to  anoint  the  Messiah.  The 
whole  appearance  of  John  reminded 
them  of  Elias.  Matt.  3:  4.  2  Kings 
1 :  8.  He  denies  that  he  was  Elias  in 
any  such  sense,  though  he  was  person- 
ally the  Elias  prophesied  by  Malachi, 
(3  :  1,  4,  5,)  but  that  he  came  "in  the 


23  He  *  said  I  am  the  voice  of 
one  crying  in  the  wilderness,  Make 
straight  the  way  of  the  Lord,  as 
said  the  prophet  ^  Esaias. 

24  And  they  which  were  sent 
were  of  the  Pharisees. 

25  And  they  asked  him,  and 
said  unto  him.  Why  baptizest 
thou  then,  if  thou  be  not  that 
Christ,  nor  Elias,  neither  that 
prophet  ? 

a  Mat.  3.  3.    Mar.  1.  3.   Lu.  3.  4.   c.3.28.     6  Is.  40.3. 


spirit  and  power  of  Elias,"  was  the 
most  that  could  be  said.  Besides,  he 
announced  that  the  kingdom  of  God 
was  at  hand,  and  they  naturally  turn- 
ed to  the  last  of  their  prophets  for  the 
indications  there  given.  Mai.  4 :  5. 
Lightfoot  shows  from  their  Rabbinical 
teachings  that  they  expected  a  general 
purification,  or  baptism,  to  be  adminis- 
tered by  Elias,  before  the  coming  of 
the  Messiah  Ezek.  3G:  25,  26.  Zech. 
13:  1.  The  conversation  of  Christ 
with  Nicodemus,  opened  the  true  sense 
of  these  predictions,  ch.  3:  5-10, 
^  That  prophet.  The  Jews  looked  for 
'■'■one  of  the  old  -prophets  risen  again,'^ 
to  herald  the  advent  of  Christ.  They 
differed  in  their  views  of  the  person — 
but  some  thought  it  Jeremiah — some 
one  and  some  another.  Matt.  16:  14. 
This  also  he  disclaimed.  This  may 
refer  to  that  prophet  like  unto  Moses, 
promised.  Deut.  18:  15-18.  Seech. 
6:  14. 

22.  An  ansicer.  They  came  as  an 
official  delegation,  and  they  must  have 
some  definite  report  to  carry  back. 

23.  /  am  the  voice.  Here  John  ap- 
plies the  prophecy  of  Isaiah  to  himself, 
which  the  Evangelists  apply  to  him. 
Isa.  40 :  3.  I  am  he  whom  Isaiah 
describes. 

24.  25.  The  Pharisees.  This  seems 
here  thrown  in,  to  explain  the  question 
immediately  following.  The  Pharisees, 
who  were  so  exact  and  strict  about 
ceremonies,  would  naturally  want  to 
know  all  about  his  authority  for  bapti- 
zing.  They  pretended  to  be  the  high- 
est authorities  on  all  such  ritual  points. 


86 


JOHN, 


[Age  30. 


26  John  answered  them,  saying, 
I  baptize  with  water:  but  there 
whom 


you, 


standeth  one  ^  amon^ 
ye  know  not: 
27  He  it  is,  who,  cominir  after  me. 


Hence,  Avliile  they  admitted  that  Christ 
would  have  a  right  to  baptize  when  he 
should  come  —  and  perhaps,  these 
prophets — they  inquired  Avhat  author- 
ity John  had,  if  he  was  any  other  than 
they.  The  Sadducees  had  no  concern 
about  these  nice  points  of  ceremony,  for 
they  opposed  the  Pharisees  in  regard 
to  all  such  matters. — "Why  takest  thou 
upon  thee  this  office  of  administering 
baptism,  if  thou  art  not  able  to  prove 
thyself  to  the  Sanhedrim  as  one  or 
other  of  the  great  personages  promised 
to  come?"  And  especially  did  they  ask 
this  with  some  severity,  as  he  under- 
took to  baptize,  not  only  proselytes, 
but  Jews.  He  had  declared  who  he 
was,  (vs.  23,)  and  this  they  should  have 
understood.  He  had  applied  to  him- 
self the  description  which  Isaiah  had 
given  of  the  Messiah's  forerunner.  But 
they  seem  not  to  have  understood. 
This  at  least  would  not  account  to  the 
Pharisees  for  his  baptizing.  T[  Neither. 
If  John  was  neither  of  these  that  they 
had  fixed  in  their  minds  to  expect, 
they  could  not  regard  him  as  having 
any  right  to  use  the  .Jewish  ceremonies 
officially.     AVho  could  he  be  ? 

26.  John  noAV  explains.  His  bap- 
tism is  a  mere  symbol  of  the  greater 
baptism  which  Christ  would  perform — 
a  mere  forerunner  of  that,  as  he  was 
of  Christ  Himself.  *[[  There  standeth. 
This  is  the  more  formal  aunouucement 
of  Christ's  presence  among  them  as 
proclaimed  by  John — to  satisfy  them 
of  his  near  relations  to  the  promised 
Messiah,  and  to  show  that  though  he 
was  not  the  Christ  whom  they  looked 
for,  yet,  Christ  Himself  was  there 
among  them.  He  elsewhere  further 
declares,  that  Christ  baptized  with  the 
Holy  Ghost,  &c.  T[  Ye  knoiv  not.  The 
multitude  knew  not  Christ,  excepting 
as  John  afterwards  pointed  Him  out. 
The  sign  at  the  baptism  was  not  for 


is  preferred  before  me,  whose  shoe^s 
hitchetl  am  not  worthy  to  unloose. 
28  These  things  were  done  in 
Bethabara  ^  beyond  Jordan,  where 
John  was  baptizing. 

6  Judg.  7.24. 


them,  but  for  John ;  so  that  he  might 
make  Him  known  to  them. 

27.  He  it  is.  He  further  sets  forth 
the  relations  he  sustained  to  the  Mes- 
siah who  had  really  come.  •[[  Coming 
after  me.  See  vs.  15.  He  it  is  whom  I 
spake  of  as  coming  after  me,  and  about 
to  rank  before  me.  This  testimony  of 
John  was  doubtless  delivered  often, 
and  in  different  terms  and  circumstan- 
ces. It  will  be  observed  that  this 
was  after  Christ's  baptism,  when  John 
had  already  recognized  Him ;  and  that 
the  testimony  in  Luke  (3:  16,)  was 
given  before  the  baptism,  and  accord- 
ingly, in  the  latter,  he  uses  the  term 
"  There  cometh."  Christ  was  known  as 
the  comer — "He  that  cometh"  as  pre- 
dicted. The  Hebrew  name  of  God  in  the 
Old  Testament,  ("Jehovah,")  is  sup- 
posed by  some  to  mean  "  lie  shall  he'' — 
as  the  promised  Redeemer — the  one 
that  was  to  come.  '^Shoe's  lafchet. 
Shoe-string.  The  people  of  the  East 
wore  only  the  sole  of  a  shoe,  bound 
fast  to  the  foot  by  strings  passed  over 
and  around  it.  This  was  more  pleas- 
ant for  hot  countries.  But  it  was  the 
work  of  lowest  servants  to  stoop  and 
unti^  this  sandal.  See  Plate,  Luke  10: 
34,  voL  1,  p.  200.  This  shows  us 
John's  true  humility.  Though  ci'owds 
were  attending  upon  him,  he  took  no 
honor  to  himself  except  that  of  point- 
ing out  his  Master,  and  urging  all  to 
follow  Him.  There  is  no  higher  honor 
than  this  for  any  ministers  or  disciples 
of  Christ. 

28,  Bethabara.  The  manuscripts  favor 
the  reading  of  Bethany.  The  ancient 
interpreters  have  it  Bethabara,  which 
may  have  been  only  another  name  for 
the  Bethany  here  referred  to.  Betha- 
bara means  a  place  of  passing  over^- 
and  Bethany  means  a  place  of  shipping. 
^  Beyond  Jordan.  That  is  on  the  east 
side  of  the  river,  but  upon  the  river  • 


Age  30.  J 


CHAP.  I. 


37 


29  The  next  day,  John  seeth  Je- 
sus coming  unto  him,  and  saith, 
Behold  the  Lamb  *  of  God,  which 
^  taketh  ^  away  the  sin  of  the  world  ! 

30  This  is  he  of  whom  I  said, 
After  me  cometh  a  man  which  is 

oEx.12.3.  Is.  33.  7, 11.  He. 5.6.     1  or,  beareth.  He. 9.38. 
6  Ac.  13.39.    IPe.  2.  24.    Re.  1.3. 


29.  The  next  day.  The  day  after  the 
delegation  of  the  Jews  inquired  of 
John.  This  "was  just  after  Christ's 
return  from  the  temptation  in  the  wil- 
derness, that  they  came  to  him.  Tf  The 
Lamb.  The  question  is,  what  refei-ence 
John  could  have  had  in  the  use  of  this 
name.  A  lamb  was  killed  and  eaten, 
in  commemoration  of  Israel's  deliver- 
ance from  Egypt.  Christ  was  predic- 
ted by  Isaiah  as  a  lamb  led  to  the 
slaughter,  (53:  7,)  who  "hath  borne 
our  griefs  and  carried  our  sorrows."  And 
here  accordingly  He  is  announced  as 
bearing  or  taking  away  the  sins  of  the 
world.  This  bearing  of  sin,  is  a  He- 
brew idiom  frequent  in  the  Old  Testa- 
ment, and  signifying,  to  remove  the 
(guilt  or)  penalty  of  sin  by  expiation. 
Levit.  10:  17.  Ex.  34:  7.  Num.  14: 
18.  The  prophecy  in  Isaiah  was  ap- 
plied to  the  Messiah  by  early  Jewish 
commentators.  And  this  idea  of  taking 
away  sin,  by  bearing  it,  or  suffering 
on  account  of  it,  so  as  to  expiate  it, 
was  conveyed  in  the  Jewish  sacrifices 
and  must  have  become  familiar  to  the 
people.  A  lamb  was  offered  morning 
and  evening  in  the  temple- worship,  to 
keep  up  this  great  idea.  He,  our  Pass- 
over, or  Paschal  Lamb,  was  sacrificed 
for  us.  1  Cor.  5:7.  ^Of  God.  Jesus 
Christ  was  God's  Lamb,  as  the  sacri- 
fice provided  by  God,  (ch.  3:  16,)  and 
accepted  by  the  Father  as  a  satisfac- 
tion for  sin,  according  to  the  plan  of 
grace.  It  was  not  any  private  offering 
like  the  lamb  which  any  sinner  brought 
to  the  altar.  But  it  was  God's  un- 
blemished offering  furnished  by  His 
Infinite  Love  "to  take  away  sin,  and 
in  Him  is  no  sin."  1  John  3:  5. 
T[  Taketh  away.  John  the  Baptist  was 
inspired  so  to  announce  Jesus,  in  lan- 
guage thus  strikingly  expressing  His 
mediatorial    office,    as   a   Priest — our 


preferred  before  me  :  for  he  was 
before  me. 

31  And  I  knew  him  not:  but 
that  he  should  be  made  manifest 
to  Israel,  therefore  am  I  come 
baptizing  with  water. 


Great  High  Priest.  He  was  what  all 
the  bloody  sacrifices  typified,  as  Paul 
has  clearly  shown  in  the  Epistle  to  the 
Hebrews.  The  sacrificial  lamb  which 
bears  the  sin,  also  takes  it  away. 
There  is  no  bearing  of  sin  as  mediator, 
without  removing  it.  This  cannot  be 
done  by  mere  teaching — nor  even  by 
Christ  as  a  teacher,  but  only  by  Christ 
as  "  our  Passover,"  (ch.  3:  1-16,) 
whose  blood  must  be  sprinkled  on  our 
conscience.  The  doctrine  of  substitu- 
tion, that  is,  of  one's  punishment  endu- 
red by  another,  was  clearly  taught  in 
the  Old  Testament.  This  is  the  light 
in  which  Isaiah  sets  forth  the  suffering 
Messiah,  "He  was  wounded  for  our 
transgressions, "&c.,  (ch.  53,  through- 
out.) SeeEzek.  13:  5;  22:  30.  Isa. 
64:  7;  106:  23.  Jobn  therefore  means 
to  say.  Behold  the  sacrificial  Lamb — 
the  great  appointed  sacrifice  prepared 
by  God,  predicted  and  brought  forward 
by  Him,  to  bear  the  sin  of  the  world. 
The  Lord  hath  laid  upon  Him  the 
iniquities  of  us  all :  by  His  sufferings 
and  death,  to  remove  the  punishment 
of  sin — by  taking  it,  to  take  it  away. 
^Of  the  icorld.  The  Old  Testament 
often  refers  to  the  Messiah's  work  as 
extending  to  the  Gentiles.  So  Simeon 
understood  that  it  was  not  for  Jews 
alone.     Luke  2:  31,  32. 

30.  This  is  He,  &c.  He  points  to 
Him  as  the  very  one  of  whom  he  had 
spoken  before  the  baptism,  as  ^o  come, 
and  whom  he  had  rej^resented  as  supe- 
rior to  himself.  Matt.  3:  11,  12,  13. 
Now  he  repeats  the  terms  of  the  an- 
nouncement, implying  that  this  per- 
sonage who  had  come  according  to  the 
description,  would  answer  to  these 
particulars. 

31.  /  knew  Uim  not.  This  may  read 
"/  also,  (referring  to  vs.  26,)  knew 
Him  not."     That  is,  he  knew  Him  not, 


JOHN. 


[Age  30. 


32  And  John  bare  record,  saying, 
I  saw  the  Spirit  descending  from 
heaven  like  a  dove,  and  it  abode 
uj^on  him. 

33  And  I  knew  him  not:  but 
he  that  sent  me  to  baptize  with 
water,  the  ^ame  said  unto  me. 
Upon  whom  thou  shalt  see  the 
Spirit  descending,  and  remain- 
ing   *  on  him,   the    same  is   he 


as  he  was  to  know  Him  certainly  by 
an  api^ointed  sign.  vs.  33,  John  was 
sent  to  make  Him  publicly  known,  and 
He  was  to  be  made  known  to  John, 
beyond  any  mistake.  This  was  ac- 
cording to  the  testimony  which  John 
gave  before  the  baptism,  as  to  his  re- 
lations to  Christ.  He  was  enabled  to 
recognize  Christ  when  He  applied  to  be 
baptized  by  him,  and  He  was  revealed 
to  him  on  the  occasion,  by  this  sign 
from  heaven.  He  knew  Him  not,  so 
as  to  make  any  collusion  or  conspiracj^ 
between  them  possible.  It  would  seem 
from  Matt.  3 :  14,  that  John  knew 
Christ  when  He  came  to  him  for  bap- 
tism, but  knew  Him  not  yet  by  revela- 
tion, as  was  appointed,    vs.  32. 

32.  This  is  John's  further  witness, 
which  more  fully  explains  the  forego- 
ing verse.  He  testified  that  Christ 
had  been  clearly  made  known  to  him 
from  heaven — and  that  therefore  he  did 
not  base  his  witness  of  Christ  upon  any 
mere  natural,  personal  acquaintance. 
He  tells  the  sign  which  was  appointed 
from  heaven  by  which  he  should,  with- 
out fail,  recognize  Christ — so  that  it 
was  by  this  Divine  signal,  and  not  by 
mere  personal  knowledge,  that  he  could 
point  Him  out  to  Israel.  God  leaves 
none  of  His  ministers  in  the  dark, 
when  they  are  intent  upon  doing  their 
work,  and  wait  on  Him  for  tokens  and 
directions. 

33.  This  was,  of  course,  a  special 
claim  which  John  had  upon  the  confi- 
dence of  the  Jews,  who  boasted  their 
belief  in  Jehovah,  that  the  Messiah 
was  witnessed  to  from  heaven  by  the 


which  baptize  ch  ^  with  the  Holy 
Ghost. 

34  And  I  saw,  and  bare  record 
that  this  is  the  Son  of  God. 

^  35  Again,  the  next 
day  after,  John  stood,  and  two  of 
his  disciples; 

36  And  looking  upon  Jesus  as 
he  walked,  he  saith,  Behold  the 
Lamb  of  God! 

h  Ac.  1.5;  2.4. 


Father's  own  appointment,  and  by  a 
Divine  token.    See  Matt.  3:  16. 

34.  Bare  record.  I  have  testified,  as 
you  know  and  remember. 

1 19.    Jesus    gains    Disciples. — The 
Jordan —  Galilee  ? 

Matt.         I       Mark.        I        Luke.        |      John. 

I  I  |l. 35-51. 

35.  Again.  We  need  not  suppose 
that  these  disciples  were  absent  the 
day  before,  when  John  pointed  out 
Jesus.  But  that  what  he  said  to  the 
multitude,  perhaps,  or  to  a  band  of 
disciples  the  day  before,  became  now 
more  directly  applicable  to  themselves, 
by  their  being  the  only  two  who  were 
present.  So  it  often  is  that  small  au- 
diences are  more  moved  by  the  preach- 
ing, than  larger  ones.  Ministers  who 
preach  to  few,  need  not  despond. 
Stormy-day  congregations  are  some- 
times the  most  encouraging  on  this 
account.  It  is  not  the  number  ad- 
dressed, but  the  number  reached  and 
truly  affected,  that  is  the  great  matter. 
We  hear  of  none  moved  to  embrace 
Christ  the  day  before,  when  the  ad- 
dress was  to  many.  Now  that  it  is  to 
tico,  we  find  them  both  moved  to  seek 
Jesus.  This  shows  us,  too,  that  preach- 
ing should  not  be  general,  but  particu- 
lar, so  that  it  should  be  made  to  apply 
to  individual  cases. 

36.  Looldng  vpon.  This  term  inti- 
mates something  more  than  John's 
seeing  Jesus,  as  before  in  vs.  29.  It  is 
the  term  that  is  used  of  the  maid  look- 
ing upon  Peter,  closely  q/eing  him, 
and  of  Christ  looking  upon  Peter,  which 
drove  him  out  to  weep  bitterly,  (Mark 


Age  30.] 


CHAP.  I. 


89 


37  And  the  two  disciples  heard 
him  speak,  and  they  followed 
Jesus. 

38  Then  Jesus  turned,  and  saw 
them  following,  and  saith  unto 
them,  What  seek  ye  ?  They  said 
unto  him,  Rabbi,  (which  is  to  say, 
being  interpreted,  Master,)  where 
dwellest  ^  thou  ? 


1  or,  abidest. 


14:  67;  Luke  22:  61,)  and  of  Jesus 
looking  upon  the  young  man  lovingly, 
(Mark  10:  21,)  and  looking  upon  sin- 
ners, (vs.  43.)  John  is  represented  as 
earnestly  looking  upon  Christ  at  this 
time,  and  thus  proclaiming  him  with 
effect.  Perhaps  we  should  infer  that 
the  hearty  contemplation  of  the  Sa- 
viour by  the  preacher  himself,  may 
be  expected  ordinarily  to  be  accompa- 
nied by  a  successful  exhibition  of  Him 
to  the  hearers. 

37.  Folloived.  Not  as  disciples, 
leaving  all,  as  yet,  but  rather  going 
after  Him,  in  the  way  of  inquiry,  as 
appears  from  the  verses  that  follow. 
"We  note  these  as  our  liOxdCs  first  words 
to  his  first  disciples. 

38.  Jesus  here  shows  His  lively  in- 
terest, anticipating  their  inquiries,  by 
inquiring  after  their  want.  So  it  is 
always  under  the  Gospel.  Christ  is  be- 
forehand with  us.  If  any  one  sets 
out,  takes  any  step  towards  Him,  he- 
finds  already  for  him  in  the  Gospel, 
words  of  grace,  leading  him  along  to 
salvation,  inviting  him  to  coine  and  see. 
^  Rahbi.  This  term  is  the  Jewish  title 
for  Master,  which  they  gave  to  their 
great  men.  Matt.  23 :  8.  Our  Lord 
forbade  His  disciples  to  be  so  called, 
or  to  choose  such  distinctions.  John 
interprets  the  name,  reminding  us  that 
he  wrote  after  the  Jewish  polity  was 
destroyed.  ^  Where  dwellest  thou.  How 
natural  is  it,  after  knowing  of  Chi'ist  as 
the  atoning  Lamb  and  Saviour,  to  ask 
after  the  place  where  He  dwells.  Ob- 
serve— Christ  dwells  in  His  church,  in 
His  people,  in  the  ordinances,  private 
as  well  as  public,  and  in  the  written 
word.     Here  may  we  find  Hira  at  any 


39  He  saith  unto  them.  Come 
and  see.  They  came  and  saw 
where  he  dwelt,  and  abode  with 
him  that  day :  for  it  was  about  ^ 
the  tenth  hour. 

40  One  of  the  two  which  heard 
Johu  speak,  and  followed  him, 
was  Andrew,  Simon  Peter's  bro- 
ther. 


2  That  was  : 


1  hefore  nigTit. 


time.  They  ask  for  His  lodging  place, 
as  though  they  wanted  to  know  where 
to  find  Him  at  any  time,  or  rather, 
perhaps,  to  know  how  far  He  was  now 
going  on.  Whatever  question  any  in- 
quirer asks  of  Christ,  to  know  more  of 
Him,  of  His  dwelling,  of  His  way,  of 
His  plans,  He  meets  it  by  the  invita- 
tion. Come  and  see. 

39.  This  was  the  common  saying  of 
the  Jewish  Rabbis  to  their  disciples — 
Come  and  see,  let  it  be  explained  to  you. 
And  with  our  Lord  there  was  implied 
a  promise,  Come,  and  ye  shall  see,  and 
experience  all  that  ye  seek.  See  ch. 
11 :  34;  Rev.  6:  1,  3,  5,  7.  Observe— 
1.  This  foregoing  love  of  Christ  has 
shown  itself  in  His  dying  for  sinners, 
before  we  ever  took  a  step,  or  had  a 
thought  about  salvation.  2.  He  is 
come  for  this  very  object,  to  seek  and 
to  save  the  lost.  See  the  case  of  Zac- 
cheus.  He  is  seeking  us  more  than 
we  are  seeking  Him.  And  if  any  one 
has  the  first  rising  care  for  salvation, 
and  the  first  desire  after  Christ,  it  is 
an  evidence  that  Christ  is  seeking  Him. 
T[  Tenth  hour.  So  accurately  does  John 
give  the  hour,  perhaps  to  show,  in  con- 
nexion with  the  foregoing  conversa- 
tion, that  it  was  now  towards  evening, 
and  that  therefore  it  was  asked  where 
Christ  lodged,  or  perhaps  to  show  that 
this  was  a  memorable  occasion,  which 
made  the  very  hour  worthy  of  note  to 
him,  as  the  hour  of  his  first  seeking  and 
following  after  Christ.  The  tenth  hour, 
in  the  Jewish  calculation,  was  4,  P.  M. 
John  was  doubtless  the  other  disciple. 

40.  One  of  the  tico.  The  o^A^r  is  not 
mentioned.  This  agrees  with  the  Evan- 
gelist's way  of  introducing  himself  in 


JOHN. 


[Age  30. 


41  He  first  findetli  his  own  bro- 
tlier  Simon,  and  saith  unto  him, 
We  have  found  the  Messias,  which 
is,  being  interpreted,  ^  the  Christ. 

42  And    he     brought    him    to 


1  or,  the  anointed. 


his  narratives,  and  "we  see  no  other 
reason  for  his  keeping  back  the  name, 
while  the  particular  mention  of  the 
hour  would  signify  that  he  was  con- 
cerned deeply  in  the  occurrence.  We 
see  John's  special  modesty,  as  in  this 
case  he  was  one  of  the  very  first  who 
had  Christ  pointed  out  to  him, 

41.  He  first.  Not  (as  Alford,)  that 
both  went  in  search  of  Peter  and  An- 
drew first  found  him.  But  the  frst 
thing  he  did,  or  the  first  thing  in  the 
morning  after  visiting  Christ  at  His 
dwelling,  was  to  go  in  search  of  his 
brother.  How  natural  this,  in  any 
true  discovery  of  Christ.  The  first 
prompting  is  to  go  after  near  relatives 
and  othei's,  and  tell  the  glad  news,  "  We 
have  found  Christ.'^  Or,  we  may  under- 
stand the  terms  as  intimating  that  what 
Andrew  was  first  to  do,  namely,  to 
biing  "his  own  brother,"  that  John, 
"the  other  disciple,"  also  did,  and 
brought  "his  own  brother"  James, 
and  that  this  accounts  for  the  order  of 
names  in  the  common  list  of  the 
twelve,  the  oldest  brother  being  named 
first  of  the  first  called  pairs.  Simon  and 
Andrew,  then  James  and  John.  Ob- 
serve— 1.  How  sweet  and  sacred  is 
this  influence  of  a  brother  for  Christ. 
2.  A  younger  brother  may  even  lead 
the  elder  to  Jesus.  Yes  !  Andrew  may 
even  lead  the  impetuous  Peter,  and  so 
may  the  mild  and  winning  John  lead 
James.  ^  His  oum  brother.  This  ra- 
ther suggests  the  reason  of  his  making 
this  his  first  business  after  finding 
Christ  for  himself:  to  acquaint  "//?'s 
oivn  brother "  with  the  cheering  fact, 
and  seek  to  lead  him  also  to  Christ. 
Even  Dives,  in  torment,  felt  for  his 
five  brethren  on  earth,  lest  they  also 
come  to  that  dreary  abode,  and  asked 
Abraham  to  send  them  a  messenger,  even 
Lazarus,  to  warn  them  away  from  it. 
Luke  16:  28.     If  we  feel  not  now  for 


Jesus.  And  when  Jesus  beheld 
him,  he  said,  Thou  art  Simon  the 
son  of  Jona:  thou  ^  shalt  be  called 
Cephas,  which  is,  by  interpreta- 
tion, ^  A  stone. 

a  Matt.  16. 18.     2  or,  Peter. 


our  relatives  and  others,  we  may  feel 
for  them,  as  Dives  did,  when  it  is  too 
late. 
_  42.  Beheld,  or,  literally,  looking 
upon — earnestly  contemplating  him. 
See  vs.  36,  notes.  Our  Lord  here 
intimates  that  He  knew  him  first  and 
last — that  his  being  now  brought  to 
Him  by  his  brother  Andrew  was  noth- 
ing so  important  as  his  being  brought 
to  Him,  by  the  Holy  Spirit.  That  as 
with  Nathanael,  (vs.  50,)  whom  Jesus 
knew  before  Philip  called  him,  so  He 
knew  Simon  before  Andrew  called 
him ;  and  indeed  knows  now,  already 
beforehand,  his  future  character  and  ca- 
reer. ^  Brought  him  to  Jesus,  How 
natural,  how  beautiful  and  how  momen- 
tous in  its  results  was  this  Christian 
act!  How  blessed  is  the  work  of 
bringing  to  Christ  one  earnest,  faithful 
soul — much  more  one  able,  influential 
minister — a  missionary — a  winner  of 
multitudes  of  other  souls.  ^  Simon. 
Peter  was  the  first  fruit  of  Christ's  pub- 
lic ministry,  the  first  one  looked  out  and 
brought  in  by  one  of  the  future  twelve. 
And  it  would  seem  he  was  the  first 
publicly  recognized  as  a  future  apostle, 
by  this  neiv  name.  On  this  account, 
it  may  be,  that  he  is  frequently  men- 
tioned first  in  the  list  and  spoken  of 
with  some  distinction,  among  the 
twelve.  T[  Cephas.  This  term  is  Ara- 
maic, and  signifies — a  stone.  His  name 
was  Simon.  Now  Christ  adds  this  new 
name,  which  in  Greek  is  Peter.  It  was 
a  declaration  beforehand,  of  what 
Peter  ivas  to  be  made  in  the  gospel  ser- 
vice, and  of  what  part  he  was  to  have . 
in  the  upbuilding  of  the  early  church. 
He  was  to  have  a  primary  work,  in 
ftict,  but  no  primacy  in  rank.  Peter's 
confession  of  Christ  was  the  foundation 
truth  upon  which  the  church  was  to  be 
built,  (Matt.  16:  18.)  See  Gah  2:  9, 
where  Cephas  is  spoken  of  as  a  pillar, 


Age  30.1 


CHAP.  I. 


41 


43  The  day  following,  Jesus 
would  go  forth  into  Galilee,  and 
findeth  Philip,  and  saith  unto  him, 
Follow  me. 

44  Now  Philip  was  of  Bethsaida, 
the  city  of  Andrew  and  Peter. 

45  Philip  findeth  Nathanael,  and 
saith  unto  him,  We  have  found 
him  of  whom  Moses  ^  in  the 
law,  and  the  prophets  did  write, 


a  Lu.  24.  27,  44. 


but  only  "o«e  of  the  pillars" — with 
John  and  James.  John  records  this 
case  to  show  Christ's  Divinity  by  His 
foreknowledge  and  prerogative  in  thus 
designating  Simon. 

43.  The  day  folloicing.  The  next  day 
after  Peter  ivas  so  called  and  designated — 
and  so  it  was  the  fourth  day  after,  vs. 
19,  supposing  Peter's  naming  to  have 
been  the  day  after  the  visit  of  Andrew 
and  John.  Tf  Folloiv  me.  Christ  here 
calls  him  to  be  a  disciple,  not  an  apostle. 
This  is  the  first  instance  of  His  making 
such  a  call. 

44.  Bethsaida.  There  are  two  places 
of  this  name  mentioned  in  the  New 
Testament.  One  Avas  at  the  head  of 
the  Lake,  and  was  called  Bethsaida 
Julias.  This  one  here  mentioned  was 
the  town  more  commonly  known,  where 
Christ  wrought,  and  which  was  de- 
nounced, with  Capernaum,  for  its  un- 
belief. Matt.  11:  21.  It  was  on  the 
western  side  of  the  Lake.  It  was  a 
fishing  place,  probably,  but  no  trace  of 
it  can  now  be  found.  We  made  many 
inquiries  in  vain. 

45.  The  first  thing  spoken  of,  as 
done  by  Philip  after  he  was  called  by 
our  Lord,  was  this — '■^  he  findeth  Na- 
thanael." It  was  the  same  feeling  as 
in  Andrew's  case,  (vs.  42,)  leading  him 
to  go  after  his  brother  Simon.  It  is  a 
characteristic  of  true  conversion — this 
prompt  movement  to  tell  to  others 
what  a  Saviour  has  been  found,  and  to 
lead  them  to  the  same  Jesus.  First, 
we  have  had  shown  to  us  the  beautiful 
instances  of  individual  effort  for  Christ, 
as  shown  in  the  family  circle — brothers 
and   younger    brothers    leading   their 

4^ 


Jesus  of  Nazareth  the  son  of 
Joseph. 

46  And  Nathanael  said  unto  him, 
^  Can  there  any  good  thing  come 
out  of  Nazareth  ?  Philip  saith 
unto  him.  Come  and  see. 

47  Jesus  saw  Nathanael  coming 
to  him,  and  saith  of  him.  Behold,  ° 
an  Israelite  indeed,  in  whom  is  no 
guile  ! 

6  c.  7.  41.     cPs.  32.  2.    Eo.2.28,29. 

elder  brothers  to  Christ,  as  Andrew 
and  John.  Here  observe,  we  have 
individual  effort  displayed  outside  of 
the  domestic  circle — where  friend  pre- 
vails with  friend  to  come  to  Jesus. 
This  Nathanael  is  spoken  of  (ch.  21 :  2,) 
as  of  Cana  in  Galilee,  and  Jesus  was 
now  probably  in  that  vicinity,  as  in 
ch.  2:1,  he  is  mentioned  as  being 
there.  This  case  is  now  given,  in 
which  Christ  proved  Himself  to  be 
Divine,  so  clearly  as  to  convince  a  sin- 
cere Jew,  by  the  evidence  of  His 
omniscience.  The  Hebrew  name  Na- 
thanael answers  to  the  Greek  Theodo- 
rus.  It  is  supposed  that  Bartholomew, 
who  is  found  in  the  list  of  the  twelve, 
and  is  named  with  Philip,  was  the  same 
with  Nathanael,  who  is  not  mentioned 
otherwise  in  the  number.  So  that 
Nathanael  teas  Bartholomew,  which 
means  the  son  of  Tolmai.  So  Peter  was 
Barjona.  See' Matt.  10:3;  Mark  3: 
16  ;  Luke  6  :  14.  ^  Moses  in  the  law. 
In  the  first  five  books  of  the  Old  Tes- 
tament, which  were  written  by  Moses, 
and  called  "the  Law,"  according  to 
the  general  division  of  the  Books, 
Christ  is  variously  referred  to  :  as  "the 
seed  of  the  woman,"  and  as  in  Balaam's 
prophecy,  (Numbers  24:  17,)  whei-e 
He  is  called  The  Star.  And  so,  our 
Lord  himself  "beginning  at  Closes, 
and  all  the  pi'ophets  "  expounded  to  the 
disciples  on  the  way  to  Emmaus,  the 
things  there  written  concerning  Him- 
self. 1"  The  Prophets.  Not— which 
Moses  in  the  prophets — but  which  the 
prophets  did  write  in  the  prophecies — 
and  Moses  wrote  in  the  law.  The 
Old  Testament  Books  were  divided  into 


42 


JOHN. 


[Age  30. 


48  Nathanael  saith  unto  liim, 
Whence  knowest  thou  me?  Jesus 
answered    and    said    unto    him^ 


*'  The  Law,  the  Prophets,  and  the 
Psalms."  Isa.  53:  9;  6:  7;  Jer.  23: 
6,  6;  Dan.  9:  24-27;  Zechariah  13; 
Mai,  3.  TT  J^estis  of  Nazareth.  It  would 
seem  from  this,  that  Philip  had  had 
some  acquaintance  with  Jesus  before — 
or  that  he  gives  this  particular  account 
of  Christ's  earthly  relations,  as  his 
mode  of  proclaiming  him  to  Nathanael, 
a  devout  Jew.  He  knew  of  Him  as 
residing  at  Nazareth. 

46.  Can  there  any  good  thing  come, 
^c.  It  has  been  generally  supposed 
that  the  notorious  wickedness  of  the 
place  is  here  referred  to.  But  as 
Nathanael  was  a  Galilean,  we  need  not 
suppose  that  he  expressed  on  his  part 
this  kind  of  contempt,  but  rather  that 
he  referred  to  the  meanness  and  insig- 
nificance of  the  place,  as  not  likely 
to  give  any  great  personage  to  the 
world.  Ch.  7 :  52  ;  Matt.  2 :  53.  He 
alluded,  also,  to  the  contempt  in  which 
Galilee  was  held  in  the  popular  estima- 
tion, and  Nazareth  was  only  a  small 
despised  town  of  Galilee.  The  name 
Nazarene  and  Galilean  was  a  name  of 
derision.  This  was  a  natural  expres- 
sion. It  was  a  prejudice  natural 
enough  to  the  human  heart.  It  was  a 
feeling  of  distrust  of  the  person, 
because  of  the  place  from  which  he 
sprang.  So  unreasonable  are  the 
objections  which  many  urge  against 
Christ  and  His  gospel.  Tf  Come  and 
see.  This  reply  was  the  only  way  to 
meet  such  a  false  judgment.  Every 
man  should  examine  for  himself.  His 
prejudice  Avas  not  so  obstinate  as  to 
forbid  this  fair  trial  from  personal 
investigation.  This  is  the  substance 
of  Clirist's  invitation  to  men.  Come 
to  me  and  prove  the  Gospel  true. 
Observe. — If  men  will  first  of  all  go 
to  Christ  and  see  the  gospel  plan  with 
all  its  evidences  and  fruits — its  pj'omi- 
ses,  provisions  and  hopes — they  will 
find  rest  to  their  souls.  All  their 
petty  prejudices  should  be  laid  aside, 


Before  that  Philip  caUed  thee, 
when  thou  wast  under  the  fig-tree, 
I  saw  *  thee. 


and  instead  of  caviling,  querying  and 
fault-finding,  they  should  at  once  go 
to  Christ  and  see. 

47.  We  need  not  suppose  that  our 
Lord  had  any  reference  in  His  remark 
to  this  conversation  of  Nathanael. 
The  plain  meaning  is  that  He  knew 
him  by  a  Divine  power.  T[  An  Israel- 
ite indeed.  One  truly  or  really  an 
Israelite — one  who  truly  answers  to 
that  title.  It  was  our  Lord's  work  to 
pronounce  upon  character,  especially 
to  distinguish  tlte  true  Israel  (vs.  13,) 
from  the  nominal.  His  fan  was  in  His 
hand,  and  He  was  purging  His  floor 
and  gathering  His  wheat  into  His  gar- 
ner. Matt.  3 :  12.  This  man  was  one 
of  the  true  sons,  or  people  of  God  :  like 
Simeon  and  Anna,  waiting  for  the  con- 
solation of  Israel  like  Zacharias  and 
Elizabeth,  walking  in  all  the  command- 
ments and  ordinances  of  the  Lord, 
blameless.  This  would  seem,  indeed, 
in  his  reply  to  Philip,  where  he  speaks 
of  the  Messiah  as  a  ^'■good  thing."  He 
was,  at  least,  ready  to  hear  of  Christ. 
Tf  No  guile.  No  hypocrisy — as  with 
the  Pharisees — no  false  profession.  See 
Ps.  15.  It  is  not  meant  that  Nathan- 
ael had  no  sin,  but  that  he  was  a  sin- 
cere, honest  and  pious  Jew — and 
therefore,  as  was  proved,  ready  to 
receive  Christ.  Rom.  2 :  28,  29.  No 
guile  was  in  him  as  was  in  Jacob, 
before  he  wrestled  with  the  angel. 
Nathanael  was  found  in  prayer.  There- 
fore, our  Lord  speaks  of  him  as  a 
specimen  of  the  earnest  seekers  and 
prepared  pupils  that  He  would  have — 
His  own  Israel  out  of  the  mere  exter- 
nal Israel,  looking  for  Him,  and  coming 
to  Him  with  readiness  to  receive  His 
invitation.  Thus  ought  all  Israel  to 
be  prepared  for  Him  as  their  Messiah. 
Not  that  Nathanael  had  yet  embraced 
Jesus  as  the  Christ,  but  he  accepts  the 
invitation.  Come  and  see — and  soon  his 
prejudice  is  lost  iu  his  happy  experi- 
ence. 


Age  30.] 


CHAP.  I. 


43 


49  Nathanael  answered  and  saitli 
unto  him,  Rabbi,  thou  *  art  the 
Son  of  Grod;  thou  art  the  King 
^  of  Israel. 

50  Jesus  answered  and  said  unto 
him,  Because  I  said  unto  thee, 
I    saw    thee    under    the    fig-tree, 

a  Matt.  U.  33.    c.  20.28,29.     6  Matt. 21.  a;  27.11. 


48.  This  claim  to  a  thorough  knowl- 
edge of  Nathanael,  awakens  his  inquiry 
as  to  whence  this  stranger,  whom  he 
never  before  saw,  had  learned  anything 
of  him — or  so  much,  as  now  to  be  tell- 
ing his  acquaintances  (as  Philip,)  about 
his  private  character.  •[[  Bpfore  that. 
Christ  always  shows  Himself  before- 
hand of  all  human  agency  for  our 
salvation — more  acquainted  with  us, 
and  with  our  character  and  wants  than 
our  nearest  fiiends — and  knowing  all 
about  us  before  ever  we  heard  of  Him, 
before  we  ever  moved  toward  Him,  and 
before  any  one  ever  moved  to  lead  us 
to  Him.  Before  we  ever  heard  a 
sermon,  or  were  spoken  to  by  any  one 
about  Christ,  He  knew  all  about  us, 
and  was  more  concerned  for  us  than 
all  beside  could  have  been.  *l  When. 
Our  Lord  now  gives  an  evidence  of  His 
Divine  knowledge  of  him.  He  knew 
where  he  was,  when  he  thought  himself 
in  deepest  solitude,  and  He  refers  to 
this  on  purpose  to  show  His  super- 
natural knowledge.  So  He  did  with 
the  Samaritan  woman.  Ch.  4  :  18.  He 
showed  His  particular  acquaintance 
with  her  circumstances  and  history,  as 
He  could  not  have  known  them  but 
for  Divine  power.  We  may  suppose 
that  Nathanael  was  under  the  fig-tree 
at  prayer  or  meditation,  as  was  cus- 
tomary among  the  Jews.  So  our  Lord, 
Ch.  18:  2;   Luke  6:  12. 

49.  The  effect  upon  Nathanael  was 
similar  to  that  upon  the  Samaritan 
woman.  It  was  a  proof  of  Jesus  being 
the  Messiah.  ^  The  Son  of  God.  By 
this,  perhaps,  was  meant  the  Messiah, 
as  in  Ps.  2:7;  John  11:  27;  Matt. 
16  .  16  ;  Luke  22  :  70.  ^  The  king  of 
Israel.  This  was  another  title  of  tlie 
Messiah.  It  was  written  on  His  cross, 
"  The  King  of  the  Jews."  John  the  Bap- 


believest  thou?     Thou  shalt  see 
greater  things  than  these. 

5 1  And  he  saith  unto  him,  Verily, 
verily,  I  say  unto  you,  Hereafter 
ye  shall  see  heaven  *=  open,  and  the 
angels  •*  of  God  ascending  and  de- 
scending upon  the  Son  of  Man. 

cEze.  1.1.      dGe.28.12.    Da.  7.  9, 10    Ac.  1. 10, 11. 


tist,  however,  had  called  Jesus  "the  Son 
of  God,"  (vs.  34,)  in  his  testimony  after 
the  baptism,  and  Nathanael  might 
have  referred  to  this  claim  set  up  for 
Him  by  John — meaning,  "Thou  art 
the  Son  of  God,"  as  is  claimed.  Nathan- 
ael could  not  yet  have  understood  the 
mystery  of  Christ's  Divine  nature. 
But  this  proof  of  His  Omniscience  was 
indeed  enough,  when  carried  home 
by  the  Spirit  to  show  that  He  was 
God— at  least,  that  He  Avas  the  Christ. 
Observe — 1.  The  Gospel  of  Christ 
shows  the  deepest  knowledge  of  our 
hearts.  It  is  when  we  see  how  exactly 
it  is  suited  to  our  condition,  that  we 
embrace  it  as  Divine.  2.  Christ  shows 
us  plainly  that  He  has  all  along  seen  us, 
and  followed  us  up  with  warnings  and 
messages  of  love.  When  we  see  this  and 
so  read  His  providence,  we  find  Him  to 
be  God,  and  embrace  Him  as  a  Personal 
Saviour.  "  My  Lord  and  my  God."  So 
Christ  called  out  Zaccheus,  by  name, 
before  Zaccheus  knew  Him.  Luke  19:  5. 

50.  Our  Lord  commends  the  prompt 
believing  of  Nathanael  on  this  simple 
evidence  of  His  Omniscience.  He 
assures  him  that  he  shall  witness  more 
abundant  tokens  of  His  Divinity.  He 
thus  meets  his  faith  with  new  and  lar- 
ger promises.  So  it  is  with  every 
believer  till  he  enters  Heaven. 

51.  Verily,  verily,  ^lost  certainly. 
This  repetition  is  for  emphasis,  to 
show  the  solemn  truth  of  Avhat  is 
uttered.  \  Ye  shall  see.  This  is  spo- 
ken to  all  the  disciples.  Tf  Heaven 
open.  The  reference  here  is  plainly 
to  Jacob's  ladder,  wdiich  he  saw  in 
vision.  Gen.  28:  12.  That  was  an 
image  of  the  Incarnation  and  Divinity 
of  our  Lord,  and  of  his  mediatorial 
work,  which  should  engage  the  angels 
as  ministering  spirits  to  the  heirs  of 


44 


JOHN. 


[Age  30. 


CHAPTER  II. 

Tf  A  ND  the  third 
j\_  day  there  was 

salvation.  The  meaning  here  is — that 
they  should  see  Divine  glories  dis- 
played in  His  Person  and  Work,  and 
Heaven  should  be  seen  open — not  any 
more  shut — open  for  the  free  entrance 
of  sinners — "  by  a  new  and  living  way 
which  Chi'ist  hath  opened  for  us 
through  the  vail,  that  is  to  say.  His 
flesh."  Heb.  10:  20.  t  Ariffels  of 
God.  They  are  all  ministering  spirits 
to  the  heirs  of  salvation.  Heb.  1 :  14. 
They  often  appeared  on  commissions 
from  God  to  His  servants  under  the 
old  economy;  to  Abraham  and  Lot,  and 
Daniel :  and  in  the  New  Testament, 
they  appear  to  Zacharias,  and  Mary 
and  John,  and  to  Jesus,  once  and  again. 
Mark  1:  13;  Luke  22 :  43 ;  John  5: 
4.  The  Heaven  was  seen  open  by 
Stephen,  (Acts  7 :  55 ; )  by  the  three 
disciples  on  the  Mount,  (Matt.  17  :  5  :  ) 
by  the  disciples  who  beheld  Christ's 
ascension.  Luke  24 :  51 ;  Acts  1 :  9. 
It  was  no  bodily  vision  promised  to 
Nathanael,  but  that  spiritual  apprehen- 
sion of  the  heavenly  world,  and  of 
our  Saviour  and  inheritance  there 
which  all  believers  Avere  to  enjoy.  1 
Pet.  1 :  3,  4,  8  ;  Revelation.  1  Ascoid- 
ing,  &c.  Christ  had  brought  the 
heavenly  agencies  down  to  earth — the 
foot  of  the  ladder  He  was  planting 
here  in  His  earthly  mediatorial  work. 
And  the  angels  as  ministering  spirits 
should  ascend  upon  Him,  from  His 
mediation,  and  descend  full  of  blessing 
for  men.  Angelic  ministries  would  be 
opened  up  to  men  by  Christ's  Incarna- 
tion and  Death.  These  heavenly  spir- 
its would  keep  up  intercourse  with 
men  through  Christ  as  a  ladder  upon 
which  they  would  travel  between 
heaven  and  earth.  What  Jacob  saw 
in  dim  vision — that  they  should  see  in 
fact.  T[  Son  of  Man.  See  Dan.  7  :  13, 
14.  This  title  is  never  applied  to 
Christ  by  any  but  Himself,  except  in 
Acts  7 :  56,  by  Stephen,  and  in  Rev. 
1:13  and  14 :  14,  which  are  rather  cita- 
tions from  Daniel.     Christ  was  found 


a  marriage  in  Cana  *  of  GraHlee ; 
and  the  mother  of  Jesus  was 
there : 

fflJos.  19.  28.     c.4.46. 

in  fashion  as  a  man.  Phil.  2:6,  7. 
Observe — 1.  Christ  maybe  known  by 
His  knowledge  of  us,  of  our  sins,  of 
our  ruin,  and  only  recovery.  2.  They 
who  believe  from  the  light  they  have, 
will  have  more  light.  3.  We  enjcy 
free  communication  with  the  heavenly 
world  through  Christ  alone.  Heaven 
is  open  to  our  view,  as  He  has  revealed 
its  glories ;  and  it  is  open  to  our  en- 
trance, as  He  has  made  the  ladder  to 
it,  and  is  Himself  the  way.  Why  will 
not  men  cease  to  folloAv  after  delu- 
sions— after  schemes  of  consulting 
spirits,  and  of  opening  the  spiritual 
world,  when  Christ  is  the  only  ladder 
and  the  only  door. 

CHAPTER  IL 

I  20.  The    Marriage    at    Cana    op 
Galilee. 

Matt.      I     Mark.     1  Luke.  I       John. 

I  I  |2.  1-12. 

1.  The  third  day.  That  is,  the  third 
after  the  incident  jvist  recorded,  viz : 
the  calling  of  Nathanael;  making  one 
whole  day  only,  and  parts  of  two  days 
between  that  event  and  the  marriage. 
This  was  the  first  public  miracle  of  our 
Lord,  and  so  it  was  the  first  fulfillment 
of  ch.  1 :  51.  See  vs.  41.  «  Cana 
of  Galilee.  The  small  village  now 
called  Kefr  Kenna  on  the  road  from 
Nazareth  to  Tiberias,  has  been  com- 
monly held  to  be  the  same  place.  We 
found  a  modern  chapel  erected  there, 
and  large  water  pots  standing  out  on 
the  road  side.  The  monks  have  fixed 
upon  this  as  the  spot,  and  strive  to 
keep  up  every  appearance  of  its  being 
the  same.  But  Dr,  Piobinson  has 
shown  that  a  village  called  Kana-el- 
Jelil,  (the  very  name  "Cana  of  Gal- 
ilee,") about  three  hours  N.  E.  from 
Nazaretlt,  is  the  real  spot ;  that  it  was 
in  earlier  times  recognized  as  the 
place,  and  that  the  same  name  is  given 
in  the  Arabic  version  of  the  New  Tes- 
tament, as  the  place  where  this  miracle 
was  wrought.     It  was  the  birthplace 


Age  30.] 


CHAP.  II. 


45 


2  And  botli  Jesus  was   called, 
and  his  disciples,  to  the  marriage.^ 

3  And  ^  when  they  wanted  wine, 


Ec.  10. 19.    Is.  22.  11. 


of  N.-ithanael.  ch.  21:  2.  ^Marriage. 
Our  Lord  prefaces  His  public  ministry 
by  appearing  at  a  marriage,  and  show- 
ing Himself  thus  differently  from  John 
in  His  social  relations.  He  here  con- 
fers special  honor  upon  Marriage  by 
His  presence,  and  by  Avorking  His  first 
public  miracle  for  its  guests.  He 
came  to  dignify  and  sanction  our  social 
ties.  He  foresaw,  says  Trench,  that 
some  would  arise  in  His  church  who 
would  despise  marriage,  or  fail  to  give 
the  Christian  family  all  its  honors. 
And  surely  He  knew  of  the  apostacy 
whose  mark  is  the  "forbidding  to 
marry."  1  Tim.  4:  3.  *:^  The  mother 
of  Jesus.  Joseph  was  most  probably 
dead.  He  is  last  mentioned  where 
Christ  was  sought  at  the  Temple,  at 
twelve  years  of  age.  Luke  2  :  43. 

2.  Was  called.  Was  invited.  The 
mother  of  Jesus  "was  there"  uninvi- 
ted— was  there  apparently  as  one  of 
the  relatives  of  the  family  in  whose 
house  the  marriage  took  place.  His 
brothers  also  seem  to  have  been  pres- 
ent in  the  same  way.  vs.  12.  Jesus 
and  His  disciples  were  pai-ticularly 
invited,  as  He  probably  would  not  have 
gone  without  the  invitation.  Blessed 
are  they  who  invite  the  Saviour  to  their 
festive  circles — and  will  have  Him  to 
honor  and  sanctify  and  bless  every 
happy  occasion  in  their  house.  Tf  His 
disciples.  Those,  as  we  suppose,  who 
were  named  in  the  last  chapter  as  hav- 
ing lately  been  called  by  our  Loi'd, 
were  now  invited  out  of  regard  to  Him. 
There  were  the  six  disciples — Peter 
and  Andrew,  James  and  John,  Philip 
and  Nathanael. 

3.  When  they  icanted.  Piather — 
when  the  wine  had  begun  to  fail. 
Mary  seems  to  have  been  so  related  to 
the  family  as  to  know  when  the  wine 
was  beginning  to  give  out.  And  she 
also  interests  herself  at  once  in  the 
matter,  and  bespeaks  of  Him  some 
interference.  ^  They  have  7io  wine. 
Lightfoot  argues  that  the  wedding  was 


the  mother  of  Jesus   saith  unto 
him,  They  have  no  wine. 
4  Jesus  saith  unto  her,  Woman, 

in  the  house  of  Mary,  wife  of  Cleopas, 
a  sister  of  the  mother  of  Jesus,  (ch. 
19:  25,)  who  was  also  the  mother  of 
James  and  Joses,  (elsewhere  called  the 
brethren  of  our  Lord?  Matt.  27:  56.) 
Our  Lord's  mother  seems  to  have  had 
some  expectation  from  all  that  she 
saw  and  heard  of  Him,  that  He  would 
display  His  power  for  the  supply.  He 
may  have  privately  wrovight  certain 
wonders  in  her  presence  already,  but 
none  publicly  before  this.  At  the 
opening  of  the  marriage  ceremony 
among  the  Jews,  the  priest  took  a  glass 
of  wine  in  his  hand  and  said,  "  Blessed 
art  thou  0  Lord,  our  God,  King  of  the 
universe,  the  Creator  of  the  fruit  of 
the  vine."  This  was  also  the  prayer 
at  the  table.  How  appropriate  then 
that  He  should  show  Himself  their 
Lord  God  upon  their  own  solemn 
acknowledgment,  by  showing  that  He 
was  the  "Creator  of  the  fruit  of  the 
vine." 

4.  His  answer  here  shows  that  her 
address  to  Him  was  an  appeal  for  help, 
either  by  way  of  His  wonderful  wis- 
dom, or  of  His  wonder-working  power. 
T[  Woman.  This  is  no  term  of  re- 
proach or  contempt,  or  disrespect.  It 
is  the  same  as  He  used  so  tenderly 
from  the  cross,  ch.  19:  26.  This  is 
the  term  in  which  He  addressed  Mary 
]\Lagdalene — and  which  the  angels  had 
used  in  addressing  her  before.  Matt. 
20:  13-15.  It  is  to  be  observed  that 
in  this  answer  He  intimates  that  He  is 
no  longer  to  be  considered  as  in  subjec- 
tion to  His  human  parent — but  having 
now  entered  on  His  official  work,  He 
is  to  be  understood  as  the  Son  of  God 
rather  than  the  son  of  Mary.  Com- 
pare Matt.  12:  48,  50,  and  Luke  11: 
27,  28.  He  would  show  His  objoct  to 
be  far  higher  than  a  mere  gratification 
of  these  guests  or  of  herself,  indeed — • 
and  higher  than  to  produce  the  mere 
earthly  supply- — while  yet  He  will  not 
refuse  to  work  the  miracle.  ^  ]Vhat 
have  I  to  do,  &c.     This  seems  to  carry 


46 


JOHN. 


[Age  30. 


what   have    I    to  do  with   thee? 
Mine  hour  is  not  yet  come. 
5  His    mother    saith    imto    the 

with  it  somewhat  of  repulse.  The 
phrase  is  used  elsewhere  in  Scripture, 
and  where  the  impression  conveyed  is 
that  the  speaker  has  been  unseason- 
ably intertered  with.  Jos.  22 :  24 ; 
Judges  11:  12;  2  Sam.  IG:  10;  19: 
22;  1  Kings  17:  18;  2  Kings  3:  12, 
13;  2  Chron.  35:  21;  Matt.  8:  29: 
27  :  19  ;  Mark  1 :  24.  The  meaning 
is  not  that  He  would  have  nothing  to 
do  with  her — far  from  it,  as  appears 
from  what  follows.  Literally,  the 
phrase  is  "what  to  me  and  thee." 
What  is  there  to  us  in  common,  seeing 
I  am  thy  Lord  as  well  as  thy  Son — the 
Son  of  God,  as  well  as  the  Son  of 
Mary.  As  regards  the  miraculous 
power,  what  could  there  be  in  common 
between  them  ?  Here  He  must  declare 
His  essential  independence  of  her 
dii'ection.  It  was  only  as  her  Lord 
that  He  could  do  this  thing,  and  here 
He  must  disclaim  her  authority, 
T[  With  thee.  That  this  could  not  have 
sounded  so  harshly  to  her  ear  as  it 
may  sound  to  us,  is  plain  from  what 
follows.  He  gave  her  to  understand 
that  at  the  proper  time  He  would  act — 
only  that  His  thoughts  were  not  her 
thoughts,  nor  His  ways  her  ways.  Isa. 
55.  And  so  again.  He  would  declare 
His  superiority  to  her,  in  His  official 
character  and  relations.  And  this  was 
necessary — for  His  being  the  son  of 
Mary,  was  to  many  minds  the  evidence 
that  He  was  not  the  Son  of  God.  Only 
as  He  should  be  seen  to  be  bcth,  would 
He  be  properly  understood.  She,  the 
fond  mother,  was  to  be  taught  that  He 
was  much  more  than  her  son.  "  That 
which  in  me  works  miracles  was  not 
born  of  thee."  Observe. — He  has  also 
here  shown  us  how  false  is  that  doc- 
trine of  the  Romish  church  which 
makes  Mary  an  object  of  worship  as  a 
mediator  between  us  and  the  Son. 
"There  is  one  Mediator  between  God 
ani  men,  the  man  Christ  Jesus." 
(1  Tim.  2 :  5)  How  blasphemous  is  that 
new   article   of  faith  in  the   Romish 


servants,   Whatsoever  ^  he  saith 
unto  you,  do  if. 
6  And  there  were  set  there  six 

a  Lu.  5.  5,6. 


church,  that  Mary  was  conceived  with- 
out sin — placing  her  on  a  level  with 
her  Lord — and  making  a  goddess  of 
her  so  as  even  to  throw  His  Godhead 
into  the  shade  !  ^  Mine  hour.  \Vh?t- 
ever  our  Lord  intended  by  the  fullness 
of  these  words,  there  was  a  present 
sense  in  which  they  wore  meant  and 
received.  My  time  for  this  public 
manifestation  is  fixed — is  approach- 
ing— but  it  has  not  yet  come.  When 
it  comes  I  shall  be  ready  to  prove  my 
Divine  nature  and  commission,  and 
show  myself,  upon  thtir  own  acknowl- 
edgment, the  Lord  Jehovah,  as  being 
the  Creator  of  the  fruit  of  the 
vine.  Observe. — Christ  has  come 
to  turn  the  water  of  earth  into  the 
wine  of  Heaven.  He  could  as  easily 
have  turned  stones  into  breod  wlien 
Satan  challenged  Him.  But  He  will 
do  nothing  at  the  suggestion  of  such — 
yet  He  will  do  all  things  at  the  sug- 
gestion of  love.  Nor  even  at  the 
dii-ection  of  His  earthly  mother  will 
He  do  Divine  works,  or  out  of  any 
mere  earthly  love — for  He  had  a  higher 
relation  to  Heaven.  He  was  disposed 
to  meet  her  request,  only  that  there 
was  as  yet  an  obstacle  in  the  Divine 
plan.  His  hour  was  not  yet  come. 
His  hour  was  not  he?-  hour.  Z/ers  was 
when  the  wine  was  failing.  His  was 
when  the  fountain  was  opening.  Zach. 
13:  1.  He  had  "«mc  and  milk"  to 
furnish  "without  money  and  without 
price."  Isa.  55:  1.  And  His  hour  is 
coming  when  at  the  marriage  supper 
of  the  Lamb,  He  shall  furnish  new 
wine  in  His  Father's  kingdom  for  His 
redeemed  and  glorified  guests. 

5.  From  this  it  is  plain  that  his  mo- 
ther understood  that  he  would  work 
the  desired  supply,  and  might  do  it  at 
any  moment — that  it  was  onl}'^  a  ques- 
tion of  time.  This  throws  light  on  the 
sense  in  which  His  reply  was  meant  to 
be  understood — as  the  miracle  was 
soon  wrought  according  to  this  intima- 
tion. 


Age  30.] 


CHAP.  II. 


47 


water-pots  of  stono,  after  the  man- 
ner of  the  purifying  of  the  Jews, 
containing  two    or  three  firkins 
apiece. 
7  Jesus    saith   unto  them,   Fill 


G.  The  Evangelist  now  tells  us  how 
there  came  to  be  a  quantity  of  water 
there  for  a  special  use,  and  this  was 
turned  into  wine.  It  would  make  the 
miracle  no  less.  As  they  were  icater- 
pots,  they  could  have  had  no  remains 
of  wine  in  them.  The  Rationalists 
try  to  understand  this  miracle  as  no- 
thing more  than  the  bringing  in  of  a 
new  supply  of  wine,  after  the  provision 
was  exhausted.  Absurd !  Observe — 
Our  Lord  chooses  not  here  to  create 
out  of  nothing — but  to  change  one  li- 
quid into  another,  which,  nevertheless, 
was  virtually  a  new  creation.  Augus- 
tine says,  "i/''  made  wine  at  the  nup- 
tials, who  every  year  makes  it  on  the 

i  vines."  I'O/"  stone.  They  were  of 
earthen  or  stone-ware,  and  were  there, 

■t  after  the  manner,  or  according  to  the  cus- 
torn  of  the  Jews,  for  the  "  divers  wash- 
ings," which  they  practiced  at  their 
feasts.  Matt.  15:  12.  Mark  7:  4. 
%  Firkins.  If  this  "firkin  "  be  the  same 
measure  as  the  Jewish  bath,  it  would 
be  near  eight  gallons :  some  make  it 
thirteen  and  a  half  English.  And  as 
each  pot  contained  two  or  three  of 
these,  there  would  be  at  least,  over  a 
hundred  gallons  in  all.  This  large 
quantity  has  been  caviled  at.  But  if 
there  had  been  only  a  few  gallons  it 
might  have  been  charged  to  some  trick, 
as  though  it  could  have  been  brought 
in,  secretly;  or,  as  though  this  small 
supply  was  unworthy  a  miracle.     Our 


the  water-pots  with  water.     And 
they  filled  them  up  to  the  brim. 

8  And  he  saith  unto  them.  Draw 
''out  now  and  bear  unto  the  governor 
^  of  the  feast.    And  they  bare  it. 


Lord  never  wrought  small  miracles — 
never  produced  scanty  supplies,  but 
always  an  over-abundance,  that,  like 
His  provisions  of  grace,  there  might  be 
'■'■enough  and  to  spare.'''' 

7.  The  water  was  poured  'm  fresh  by 
the  servants,  so  that  there  could  be  no 
deception.  Those  who  had  to  do  with 
the  vessels,  and  the  contents,  would 
thus  be  made  witnesses  to  the  facts. 
They  could  testify  most  certainly  that 
it  was  water,  when  they  put  it  in,  just 
before,  and  that  they  put  in  the  water 
at  His  direction.  These  facts  would  be 
most  important  to  verify  the  miracle. 
T[  To  the  brim.  To  the  top — brimming 
full.  Every  one  could  see  that  it  was 
water.  It  was  not  a  small  quantity 
of  something  at  the  bottom  of  these 
large  vessels.  But  all  was  plain  and 
open,  to  make  the  miracle  more  con- 
vincing to  all. 

8.  The  servants  who  had  just  poured 
in  the  water,  were  those  who  are  now 
directed  to  draw  out  the  contents.  If 
they  found  that  what  they  drew  out 
was  wine,  knowing  as  they  did,  that 
what  they  poured  in  was  ivater,  how 
irresistible  was  the  conclusion,  that  it 
had  been  miraculously  changed.  This 
was  done,  too,  at  once,  and  without  any 
third  party  stepping  in,  to  deceive. 
T  The  governor.  This  term  is  used 
only  in  this  chapter  of  the  New  Testa- 
ment. It  means  the  person  (an  hon- 
ored guest, )  who  presided  at  the  table. 


48 


JOHN. 


[Age  30. 


9  "When  the  ruler  of  the  feast 
had  tasted  the  water  that  was 
made  wine,  and  kneAV  not  whence 
it  was,  (but  the  "  servnnts  which 
drew  the  water  knoAv,)  the  gover- 
nor of  the  feast  called  the  bride- 
groom, 

10  And  saith  unto  him.  Every 
man  at  the    beginning  doth  set 

aPs.  119. 100.    C.7. 17. 

The  tables  had  three  sides,  and  the 
ruler  of  the  feast  sat,  or  reclined,  at 
the  head,  opposite  the  open  space. 
His  was  the  honored  post.  There  was 
usually  one  each  at  his  right  and 
left.  At  the  head  the  one  leaning  to- 
wards him,  on  his  right  hand,  (as  they 
all  reclined  on  the  left  arm, )  was  said 
to  '•''lean  on  his  boso7n."  ch.  13:  23. 
There  were  also  three  persons  usually 
on  each  of  the  other  two  sides  of  the 
table.     Becker's   Gallus,  p.   473. 

9.  Knew  not.  This  statement  calls 
•ittention  to  the  fact,  that  without 
knowing  whence  it  came,  he  pronoun- 
ced it  so  genuine  and  superior,  and 
that  he  could  not  have  conspired  with 
others  to  deceive.  \  Who  drew.  Ra- 
ther, who  had  drawn. 

1 0.  Have  loell  drunk.  This  is  a  gen- 
eral remark  with  regard  to  the  common 
practice  at  feasts — not  referring  to 
this  feast.  It  is  the  remark,  too,  of  the 
governor,  not  of  our  Lord.  The  sim- 
ple idea  is  plain,  that  men  commonly, 
in  serving  their  guests  with  wine,  bring 
on  the  best  at  first,  before  they  have 
become  satisfied  and  before  they  have 
lost  the  relish  by  abundance.  This 
was  said  to  express  the  opinion  of  the 
governor  or  ruler  of  the  feast,  as  to 
the  quality  of  the  wine.  This  is  im- 
portant. He  seems  to  give  an  inde- 
pendent judgment  without  reference  to 
the  miracle,  and  probably  Avithout 
knowledge  of  it.  It  was  of  the  very 
best  quality,  in  the  opinion  of  the  head 
of  the  feast,  whose  business  it  was  to 
taste  and  judge.  Our  Lord  never  pro- 
duced a  poor  article,  but  what  He 
made  was  the  best.  What  lie  supplies 
us  in  our  want  is  never  the  poor  stuff 


forth  good  \rine;  and  when  men 
have  well  drunk,  then  that  which 
is  worse :  hut  thou  hast  kept  the 
good  ^  wine  until  now. 

11  This  beginning  of  miracles 
did  Jesus  in  Cana  of  Gralilee, 
and  manifested  "  forth  his  glory; 
and  his  disciples  believed  "^  on 
him. 

6  Ps.  101.15.    Pr.9.2,5.     cc.1.14.     d  1  Jno.  5. 13. 


that  the  world  gives,  ch.  14:  27.  And 
yet,  He  keeps  the  best  till  the  last — 
"the  new  wine  that  he  shall  drink  with 
us  in  His  Father's  Kingdom,"  is  "far 
better."  Phil.  1  :  23. 

11.  This  beginning,  &c.  This  is  not 
a  useless  statement.  Many  pretended 
miracles  have  been  published  as 
wrought  by  Christ  in  infancy.  This 
shows  that  they  are  false  as  they  are 
silly,  and  unworthy  of  our  Lord. 
T[  Manifested  forth.  Displayed  —  made 
manifest.  \  His  glory.  This  was  the 
glory  of  which  John  was  writing  and 
which  he  attempts  to  testify  of,  most 
conclusively,  which  he  says  also,  that 
he  and  others,  (Peter  and  James,)  be- 
held— the  glory  of  the  Incarnate  Word. 
1:14.  It  was  to  set  forth  this  glory 
that  Christ  wrought  this  miracle — and 
for  the  same  purpose  now  John  records 
it.  He  declared  that  it  gave  powerful 
manifestation  of  His  glory  before  the 
disciples.  If  His  disciples  believed  on 
Him.  This  record  seems  strange. 
His  disciples  might  be  supposed  to 
have  already  believed  on  Him.  But 
they  were  to  be  taught  as  well  as 
others.  They  knew  not  as  yet  half 
that  they  would  soon  learn,  of  Him,  or 
of  His  works.  Our  Lord  bears  with 
us  in  our  ignorance,  takes  us  by  the 
hand  while  we  know  so  little,  and  by 
many  precepts  and  dealings  instructs 
us  more  fully,  day  by  day.  It  is  not 
because  we  are  fully  taught,  that  He 
takes  us  into  His  discipleship,  but  that 
we  may  be.  Here  these  disciples  saw, 
as  He  promised,  greater  things  than  the 
Omniscience  displayed  in  the  cose  of 
Nathanael.  ch.  1 :  50.  Obsekve — 
1.  The  first  miracle  of  Moses  was  a 


Age  30.] 


CHAP.  II. 


49 


12  After  this  he  went  down  to 
Capernaum,  he,  and  his  mother, 
and  his  brethren,  and  his  disciples: 
and  they  continued  there  not 
many  days. 

*^  13  And  the  Jews' 


turning  of  crater  into  blood.  The  law 
w  orketh  wrath  and  death.  Exod.  7 : 
20.  The  first  miracle  of  Christ  is  a 
turning  of  Avater  into  wine.  The  gos- 
pel brings  its  heavenly  ^'ivine  and  milk, 
without  money  and  without  price." 
Isa.  53.  2.  Christ  comes  to  supply 
what  we  lack,  even  in  our  gladdest,  most 
joyous  feasts.  Our  sources  of  comfort 
fail,  even  where  we  have  provided  our 
bcvst,  and  He  comes  to  create  a  richer 
and  better  supply,  when  all  ours  is 
gone.  3.  He  can  turn  our  common 
beverage  into  the  richest — our  water 
into  wine.  4.  He  honors  marriage, 
and  blesses  the  relation.  When  it  is 
dishonored,  society  becomes  corrupt 
and  debased,  5.  He  wrought  this  first 
public  miracle  at  a  marriage,  as  this 
is  the  relation  by  which  He  chooses  to 
set  forth  His  love  to  the  church.  Eph. 
5 :  25,  6.  Let  us  call  upon  Christ  in 
every  strait.  He  can  and  will  supply 
whatever  we  truly  need.  He  can  bless 
everyplace — honor  every  occasion,  and 
sanctify  all  the  joys  and  endearments 
of  life.  7.  This  unne  was  not  that  fer- 
mented liquor  which  passes  now  under 
this  name.  All  who  know  of  the  wines 
then  used,  will  understand  rather  the 
unfermented  juice  of  the  grape.  The 
present  wines  of  Jerusalem  and  Leba- 
non, as  we  tasted  them,  were  commonly 
boiled  and  sweet,  without  intoxicating 
qualities  such  as  we  here  get,  in  liquors 
called  wines.  The  boiling  prevents 
the  fermentation.  Those  were  esteem- 
ed the  best  wines  which  were  least 
strong.  Wc  may  be  sure  that  our 
Lord's  wine  would  neither  be  drugged, 
nor  mixed  with  deleterious  ingredients, 
but  would  be  pure.  For  bread  he  would 
give  a  stone,  as  soon  as  for  wine  he 
would  give  poison.  He  gives  riches 
that  add  no  sorrow. 
5 


passover  *  was  at  hand,  and  Jesus 
^  went  up  to  Jerusalem, 

14  And  found  °  in  the  temple 
those  that  sold  oxen  and  sheep 
and  doves,  and  the  changers  of 
money  sitting : 

a  Ex.  12.  U.  5  ver.  23.  c.  5.1;  6.  4;  11.55.  c  Matt. 
21.12.    Mar.  11. 15.     Lu.  19.45. 


12.  Capernaum.  This  was  on  the 
Sea  of  Galilee,  and  about  ten  hours  N. 
from  C ana-el- Jelil,  and  of  course  far- 
ther from  Jerusalem,  where  He  was 
next  to  go.  It  is  said  that  He  ^^went 
down,"  not  only  because  it  was  going 
away  from  Jerusalem,  but  also,  towards 
the  Sea.  1"  His  brethren.  See  Notes, 
ch.  7:5.  %  Not  many  days.  Because 
the  Passover  was  near,  and  they  went 
up  to  attend  the  feast  at  Jerusalem. 
vs.  13. 

PART  III. 

Our  Lord's  First  Passover^  &c. 
till  the   Second. 

I  21.  At  the  Passover,  Jesus  drives 
THE  Traders  out  of  the  Temple. 
Jerusalem. 

Matt.        I       Mark.        I        Luke.        |       John. 

I  I  I  2.  13-25. 

13.  This  visit  to  Jerusalem  for  the 
first  Passover  during  His  ]\Iinistry,  is 
not  given  by  the  other  Evangelists. 
This  cleansing  of  the  Temple,  there- 
fore, is  not  the  same  as  in  Matt.  21 : 
12.  But  at  the  beginning  and  end  of 
His  Ministry,  He  did  this  work,  that 
was  also  symbolical  of  what  was  to 
come,  in  purifying  the  church. 

14.  The  Temple.  This  was  the  court 
of  the  Gentiles,  The  outside  area — 
within  which  there  were  three  other 
courts,  *[[  Sold  oxen,  &c.  This  mar- 
ket appears  to  have  sprung  up  since 
the  captivity,  with  a  view  to  the  con- 
venience of  those  Jews  who  came  from 
a  distance  to  provide  them  with  the 
beasts  for  oflFering,  and  to  change  their 
foreign  money  into  the  sacred  shekel, 
which  alone  was  allowed  to  be  paid  in 
for  the  Temple  tax.  Matt.  17:  24. 
This  would  (1,)  produce  a  mixture  of 
saci'ed  and  profane  transactions,  be- 
sides, (2,)  opening  the  way  for  abuses 


50 


JOHN. 


[Age  30. 


15  And  wlien  he  liad  made  a 
scourge  of  small  cords,  he  drove 
them  all  out  of  the  temple,  and 
the  sheep,  and  the  oxen;  and 
poured  out  the  changers'  money, 
and  overthrew  the  tables; 

16  And  said  unto  them  that  sold 


in  the  traffic.  Perhaps  this  first 
cleansing  had  regard  to  the  former,  and 
the  last  to  the  latter  of  these  e-vils. 

15.  The  Lord  had  now  come  to  His 
Temple — even  the  Angel  of  the  Cove- 
nant, and  who  could  abide  the  day  of 
His  coming?  This  Avasa  hint  of  what 
He  was  to  do  as  Malachi  had  prophe- 
sied of  Him.  He  should  be  "as  a  re- 
finer's fire,  and  as  fuller's  soap."'  Mai. 
3:  2.  His  fan  was  in  His  hand,  as 
John  the  Baptist,  (the  Elias,)  had  de- 
clared, (iMatt.  3:  12,)  and  He  would 
thoroughly  purge  His  floor.  The 
scourge  of  small  cords  was  rather  the 
emblem  of  His  wrath  than  the  instru- 
ment of  it.  His  object  was  to  cleanse 
the  worship  and  church  of  God,  to 
"purify  the  sons  of  Levi,"  and  intro- 
duce the  change  predicted  in  Isa.  06. 

16.  Some  think,  that  as  the  doves  were 
Bold  for  the  poor,  He  deals  more  mildly 
with  those  who  trafficked  in  them  on 
this  accoimt.  But  this  is  not  stated. 
Their  object  was  the  same  as  that  of 
the  rest.  All  the  traffickers  were 
driven  out.  And  these  were  even  the 
worst,  perhaps,  as  they  made  gain  of  the 
poor  by  keeping  up  this  mercenary 
traffic  in  God's  house.  Besides,  the 
doves  should  now  be  removed,  for 
Christ  was  Himself  come,  the  one  free 
offering  for  the  poor.  The  occupation 
of  these  traders  was  gone.  And  it 
was  more  doubly  offensive  in  His  Tem- 
ple, in  the  face  of  this  one  perfect  and 
holy  sacrifice,  who  had  come  to  claim 
it  as  His  own.  In  keeping  with  this, 
He  speaks  of  His  body  as  the  Temple. 
vs.  19.  ^  My  Father's  House.  He 
had  spoken  of  the  Temple  under 
this  name  some  eighteen  years  before 
i,his.  Luke  2:  49.  Thus  He  makes 
known  His  claim  to  be  the  Messiah, 
by  claiming  God  for  His  Father  and 


doves,  Take  these  things  hence; 
make  not  my  Father's  house  an 
house  of  merchandise. 

17  And  his  disciples  remembered 
that  it  was  written,  ^  The  zeal  of 
thine  house  hath  eaten  me  up. 

18  Then  answered  the  Jews  and 


by  showing  this  zeal  for  His  house. 
Thus,  also,  He  shows  by  what  author- 
ity He  docs  these  things.  Matt.  21 : 
23.  Josephus  informs  us  that  more 
than  250,000  victims  were  offered  up 
at  one  Passover.  T[  An  house  of  mer- 
chandise. At  the  later  cleansing  He 
speaks  with  greater  severity,  as  was 
fit,  in  view  of  their  continuance  in  sin. 
"Ye  have  made  it  a  den  of  thieves.^' 
Matt.  21 :  13. 

17.  Remembered.  Possibly  it  was 
not  until  after  He  was  risen  from  the 
dead,  that  they  remembered  this.  See 
vs.  22;  comp.  ch.  12:  16.  This 
was  surely  more  distinctly  and  clearly 
understood  by  them,  when  He  opened 
unto  them  in  all  the  Scriptures  the 
things  concerning  Himself.  The  trans- 
action was  calculated  to  bring  this 
passage  to  mind.  The  Psalm  had  in 
it  a  reference  to  the  Messiah,  which 
the  Holy  Spirit  would  thus  afterward 
bring  to  view.  It  is  found  in  Ps.  69 : 
9,  IF  The  zeal.  Jealousy,  intense  de- 
votion to  the  House  of  God  is  here 
meant — ardent  zeal  for  the  purification 
of  religion  and  its  sacred  institutions. 
^  Eaten  me  up.  Consumed,  devoured 
me  ;  swallowed  up  my  desire  and  pas- 
sions, and  absorbed  my  energies.  The 
Prophet  Isaiah  sees  the  Messiah 
"clothed  with  zeal  as  with  a  cloak," 
going  forth  to  vengeance,  punishing 
the  rebellious,  and  introducing  a  glo- 
rious change  in  the  condition  of  His 
Church.     Isa.  59:  17,  18. 

18.  This  agrees  with  the  demand 
which  they  afterwards  made  upon  Him 
at  the  second  cleansing.  See  Matt. 
21.  They  required  to  know,  by  mira- 
cle, His  authority  for  such  a  proceed- 
ing, according  to  His  claim  which  He 
hints  of  in  vs.  16,  that  the  Temple 
was  His  Father's  House,  and  He,  of 


Age  30.] 


CHAP.  II. 


6; 


said  unto  liim,  What  sign 

that 


sbewest 
thou 


thou  unto  us,  seeing 
doest  these  things  ? 

19  Jesus  answered  and  said  unto 
them,  Destroy  ^  this  temple,  and 
in  three  days  I  will  raise  it  up. 

a  Matt.  12.  38,  &c.   c.  6.  30.     5  Matt.  26. 61 :  27,  40. 


course,  the  Son  of  God.     See  Notes  on 
Matt.  21 :  23. 

19.  Destroy.  This  is  the  -vconder- 
ful  sign  given.  It  is,  of  course, 
no  command.  It  is  as  much  as  to 
say,  you  may  destroy  it,  (as  jou  will, ) 
&c.  Or  it  is  hypothetical — '•  if  you  de- 
stroy this  Temple.'"'  The  construction 
would  then  be  the  same  as  in  Matt. 
12:  23.  Or,  He  may  be  understood 
as  saying,  "Go  on  to  destroy  it,"  like 
the  passage  in  which  the  Prophet  is 
charged  to  go  on  to  do  what  was  fore- 
seen would  be  the  fruit  of  His  mission. 
Isa.  6:  10.  "  ^Make  the  heart  of  this 
people  fat."  His  death  and  resurrec- 
tion were  to  be  a  sign  to  them,  just  as 
elsewhere  he  terms  it  "the  sign  of 
Jonas  the  Prophet."  ^  Tliis  Temple, 
From  vs.  21  it  is  plain  that  He  spake 
of  His  death  and  resurrection  which 
He  so  fully  foreknew.  Yet  the  lan- 
guage was  most  proper.  In  the  In- 
carnation, the  human  body  of  Christ 
became  the  dwelling  of  God  in  the 
flesh,  and  thus  it  took  the  place  of  the 
old  Temple,  and  showed  the  true  sense 
of  the  Sanctuary  {yaoq,)  under  the  old 
economy.  "  In  Him  dwelleth  all  the 
fullness  of  the  Godhead,  bodily," — in 
the  body.  Coloss.  2 :  9.  The  Temple 
was  truly  glorious  only  as  the  residence 
of  Jehovah,  and  His  visible  seat.  2 
Chron.  36:  15;  Ps.  76:  2.  Now  His 
body  was  the  most  glorious  earth- 
ly dwelling  of  Jehovah.  Ch.  1 :  14.  So 
the  Christian  Church  is  now  His  body 
on  earth,  and  the  true  Christian 
Church  is  to  be  His  cleansed  Temple. 
It  is,  then,  as  though  He  had  said, 
"Destroy  this  body  which  is  now  the 
proper  sanctuary,  or  holy  place,  as  the 
dwelling  of  God  among  men,  and  in 
three  days  I  will  raise  it  again." 
The  language  was  to  be  remembered 


20  Then  said  the  Jews,  Forty 
and  six  years  was  this  temj^le  in 
building,  and  wilt  thou  rear  it  up 
in  three  days  ? 

21  But  he  spake  of  the  temple  ° 
of  his  body. 

c  Ep.  2.  21,  22.     Col.  2.  9.    He.  8.  2. 


afterwards,  and  interpreted  by  the 
event,  vs.  22.  ^  /  will  raise  it.  This 
Omnipotent  act  of  resurrection  is  here 
spoken  of  as  performed  by  Christ 
Himself.  This  is  also  declared  in  ch. 
10:  18.  See  ch.  6  :  39,  40,  44;  Matt. 
12 :  38,  39.  This  language  was  also 
made  the  ground  of  accusation  against 
our  Lord  at  His  trial,  as  the  other 
Evangelists  have  noted,  though  they 
have  not  recorded  the  circumstances  in 
which  it  was  spoken  by  our  Lord.  John, 
therefore,  narrates  this  very  important 
conversation,  so  that  we  can  see  the 
sense  in  which  it  was  spoken,  and  the 
falsity  of  the  charge  which  they  found- 
ed upon  it.   See  Matt.  26:  61 ;  27:  40. 

20.  This  temple,  restored  and  beau- 
tified by  Herod  the  Great  from  the  sec- 
ond temple  of  Zcrubbabel,  was  begun 
in  the  eighteenth  year  of  his  reign, 
(Joseph  Ant.  XV.  11.  1,)  reckoning 
from  the  death  of  Antigonus.  This 
would  be  sixteen  years  before  the  birth 
of  Christ,  or  twenty'  before  our  era. 
And  counting  thirty  years  after  that 
for  our  Lord's  age  at  this  time,  we  have 
forty-six  years.  But  the  temple  was 
not  yet  finished,  and  the  meaning  is 
that  this  structure  was  already  so  many 
yejirs  in  the  course  of  building.  When 
this  saying  was  brought  up  against 
Him  by  the  false  witnesses,  (Matt.  26: 
61,)  their  falsity  consisted  in  putting  a 
different  sense  to  His  Words,  and  really 
altering  them  also,  so  as  to  make  quite 
a  different  meaning,  "/  am  able  to  de- 
stroy" &c.,  representing  Him  as  an 
enemy  of  the  temple,  and  some  added, 
that  "He  would  raise  another,  built 
u-ithout  hands." 

21.  But  lie  spake,  &c.  They  were 
blind  to  any  but  the  most  carnal  and 
false  meaning.  He  meant  to  say  what 
would  soon  be  understood  by  His  dis- 


52 


JOHN. 


[Age  30. 


22  When  therefore  lie  was  risen 
from  tlie  dead,  his  disciples  re- 
membered ^  that  he  had  said  this 
Tinto  them:  and  they  believed  the 
scripture,  and  the  word  which 
Jesus  had  said. 

23  Now  when  he  was  in  Jerusalem, 
at  the  passover,  in  the  feast  day^ 


ciples,  namely :  that  His  body  was 
Jehovah's  Temple,  and  that  this  would 
come  to  pass  respecting  it. 

22.  The  scripture.  That  is,  the  Old 
Testament  scripture.  The  Holy  Spirit 
in  the  New  Testament  alludes  to  Christ's 
resurrection  as  taught  in  the  Old  Tes- 
tament, and  this  is  our  best  authority, 
though  we  may  not  see  it  as  fully  as 
it  is  taught.  See  ch.  20:  9;  Luke  24: 
26,  27:  1  Cor.  15:  4;  comp.  Ps.  16: 
2,  7  ;  Hosea  6:2;  comp.  Acts  2  :  27-32; 
13:  35-37;  Isa.  20:  19:  "Thy  dead 
men  shall  live — with  my  dead  body 
shall  they  arise."  The  Holy  Spirit 
brought  to  view  the  spiritual  sense  of 
Old  Testament  passages,  especially 
**  taking  the  things  of  Christ  (in  them) 
and  showing  them  unto  them."  ^  The 
word.  They  saw,  (1,)  the  meaning  of 
such  passages  on  this  subject  as  they 
had  not  understood  before,  and,  (2,) 
they  saw  the  truth  of  His  prediction  as  it 
was  interpreted  and  made  clear  by  the 
event.  .See  Matt.  20:  19;  Luke  18:  32, 
33.  Observe — God  will  show  the  truth 
of  all  His  prophecies  and  promises,  by 
the  fulfillment.  2.  One  fulfillment 
should  strengthen  our  faith  for  ano- 
ther, and  confirm  our  confidence  in  all 
God's  word.  3.  We  ought  to  treasure 
up  the  words  of  scripture,  so  as  to  be 
^ble  to  recognize  their  trvith  when 
they  come  to  pass.  4.  Children  are 
to  be  taught  the  scripture,  thovigh 
they  may  not  yet  fully  understand  it ; 
that  they  may  be  brought  to  remember 
the  sacred  words  and  believe.  Often 
these  passages  have  been  brought  to 
mind  by  God's  Spirit,  with  power ;  and 
wayward  youth  who  have  been  taught 
God's  word,  in  childhood,  have  remem- 
bered the  scripture,  under  some  deal- 


many  believed  in  his  name,  when 
they  saw  the  miracles  which  he  did. 

24  But  Jesus  did  not  commit 
himself  unto  them,  because  he^ 
knew  all  men, 

25  And  needed  not  that  any 
should  testify  of  man:  for  he  knew 
what  was  in  man. 

61Sa.l6.7.  lCh.28.9;  29.17.  Je.17.9,10.  Matt.  9,  4. 
ch.  16.  30.    Ac.  1.  24.    Re.  2.  23. 


ing  of  His  hand  and  by  the  working 
of  the  Spirit,  and  have  believed. 

23.  The  feast.  The  Pas£;over  feast 
lasted  eight  days.  '^  Many  believed  in 
His  name.  In  His  authority,  and  mis- 
sion as  the  Messiah  from  beholding 
the  miracles,  which  He  did.  It  would 
seem  from  this,  that  He  wrought  some 
miracles  which  are  not  recorded  here. 

24.  Did  not  commit  Himself.  Liter- 
ally— Did  not  trust  Himself  to  them — 
did  not  believe  in  them,  because  He 
knew  them  inwardly  and  knew  that 
this  believing  from  the  evidence  of 
miracles  alone,  was  only  from  an  out- 
ward constraint.  They  more  truly 
believe  who  are  led  by  His  teachings 
beyond  all  the  evidence  of  miracles,  as 
Nicodemus. 

25.  Needed  not.  This  is  here  decla- 
red by  the  Evangelist  as  already  the 
substance  of  his  observation.  Na- 
thanael  believed  in  Christ  on  account 
of  his  own  experience  of  His  being 
the  searcher  of  hearts,  and  knoAving 
what  is  in  man.  1 :  48,  49.  See  also 
ch.  5:  42;  6:  04;  Matt.  9:  4.  This 
testimony  of  the  Evangelist  is  thrown 
in  as  a  kind  of  summing  up  thus  far, 
of  the  evidence  given  to  His  essen- 
tial Godhead.  Observe — "The  Lord 
knoweth  them  that  are  His" — and  this 
is  the  great  truth  on  the  seal  of  the 
foundation  of  God,  in  His  church. 
2  Tim.  2:  19.  He  distinguishes  mere 
outside  or  intellectual  belief,  frcm  an 
inward  and  hearty  reliance.  See  ch. 
21:  17.  "Lord  thou  knowest  all 
things,  thou  knowest  that  I  love  thee." 
It  is  well  if  each  professor  of  Christ 
can  say  this.  "Let  every  one  that 
nameth  the  name  of  Christ  depart 
from  iniquity,"  and  prove  his  faith  by 


Age  30.] 


CHAP.  III. 


63 


CHAPTER  III. 
If  rpHERE  was  a  man 
X  of  the  Pharisees, 

ac.  7.50,  51.    c.  19.  39. 

his  works.  "They  that  are  Christ's 
have  crucified  the  flesh,  with  the  afl"ec- 
tions  and  lusts."  "The  fruits  of  the 
Spirit  are  love,  joy,  peace,"  &c. 

CHAPTER  III. 
^  22.    Our   Lord's   Discourse   with 
NicoDEMUS. — Jerusalem. 

Matt.         I        Mark.       I        Luke.        I      John. 

_      I  _       I        _  13.1-21. 

An  instance  is  now  given  of  such  a 
believer  as  is  mentioned  in  ch.  2:  23 — 
one  who  was  convinced  by  the  miracles 
which  Christ  wrought,  and  who  went 
so  far  as  to  conclude  that  God  must 
needs  be  with  Him,  (vs.  2,)  but  who, 
from  what  follows,  is  shown  to  have 
had  the  greatest  ignorance  of  Divine 
things,  and  an  utter  inexperience  of 
the  new  birth.  The  result  is  not  here 
mentioned.  But  from  the  notice  made 
of  him,  (ch.  7:  50,  and  19:  39,)  we 
infer  that  he  was  led  to  embrace  the 
Gospel  by  this  interview.  Observe. 
How  a  man  may  be  convinced  of 
Christ's  Divine  mission,  and  of  His 
Divine  Person,  and  not  know  anything 
of  true  conversion.  He  lacks  the  great 
saving  change.  This  interview  oc- 
curred during  our  Lord's  brief  sojourn 
at  Jerusalem,  at  this  first  Passover  of 
His  Ministry.  Christ  is  here  presented 
as  opening  to  a  Jewish  Rabbi,  the 
spiritual  doctrine  of  His  kingdom,  as 
so  difi"erent  from  the  false  notions  of 
the  Jews,  generally.  This  accords 
with  John's  object,  which  is  to  set 
forth  the  proper  Godhead  and  Messiah- 
ship   of  Jesus. 

1.  A  Ruler.  He  was  a  member  of 
the  Sanhedrim,  the  chief  council  and 
court  of  the  nation,  ch.  1  •   19. 

2.  B>/  niijht.  This  was  for  fear 
cf  being  cast  out  of  the  synagogue, 
(ch,  12:  42,)  and  perhaps,  also  on 
account  of  his  own  doubts  he  had  not 
yet  the  firm  faith  which  led  him  after- 
wards to  defend  Christ,  (ch.  7:  50,  51,) 
and  to  bring  a  load  of  spices  to  embalm 

5* 


named  JNicodemus,  *  a  ruler  of  the 
Jews: 
2  The   same  came  to  Jesus  Tdj 


the  dead  body  of  our  Lord.  ch.  19 :  39. 
It  is  supposed  that  the  interview 
was  between  Xicodemus  and  Christ 
alone.  But  John  may  also  have  been 
present.  And  if  he  was  not,  there  is 
no  difficulty,  as  the  Holy  Spirit  re- 
vealed to  John  this  important  conver- 
sation, as  promised,  ch.  10 :  13,  15. 
Our  Lord  Himself  could  have  told  it  to 
the  beloved  disciple  if  it  were  needful. 
•[  We  knoic.  He  seems  to  have  spo- 
ken not  only  for  himself  but  for  others, 
such  perhaps  as  Joseph  of  Arimathea, 
and  the  class  of  Jews  who  received 
Christ,  and  to  whom  He  gave  the 
privilege  to  become  the  sons  of  God. 
ch.  1:  12.  *^  A  Teacher.  He  was  ready 
to  recognize  Christ  as  a  teacher,  but 
not  further  as  a  King,  nor  even  as  a 
Prophet,  for  declaring  the  Divine  will, 
but  only  as  an  instructor  Divinely  sent 
and  as  perhaps  able  to  tell  something 
about  the  kingdom  of  the  Messiah 
which  was  so  earnestly  looked  for,  at 
that  time.  This  was  not  the  idea 
which  the  Jewish  Scriptures  gave  of  the 
Messiah,  as  Nicodemus  must  have  well 
known.  There  are  those  who  would 
regard  Christ  as  only  a  great  moral 
instructor  come  to  teach  the  virtues, 
and  to  be  a  pattern  of  them,  and  noth- 
ing more.  If  Come  from  God.  The 
term  here  used  refers  to  Christ  as  He 
who  teas  to  come,  and  is  thus  commonly 
used  in  the  New  Testament.  *^  For 
no  man.  Nicodemus  inferred  that 
Jesus  was  divinely  commissioned,  from 
the  miracles  which  He  wrought  at 
Jerusalem,  ch.  2 :  23.  Many  others 
believed  for  the  same  reason.  Miracles 
were  promised  to  the  twelve  as  a  proof 
of  their  divine  commission,  (Mark  16: 
17,)  and  so  the  apostles  claimed  to  be 
believed  on  this  ground,  as  Paul, 
Rom.  15:  11.  The  presumption  is, 
j  that  God  would  not  give  miraculous 
I  powers  to  any  false  teachers — and  we 
j  may  be  sure  that  a  genuine  miracle 
:  will  never   accompany  error.      There 


54 


JOHN. 


[Age  30. 


night,  and  said  unto  bim,  Eabbi, 
we  know  that  tliou  art  a  teacher 
come  from  Grod ;  for  '^  no  man  can 
do  these  miracles  that  thou  doest, 
except  ^  Grod  be  with  him. 

a  c.  9. 16.  33.    Ac.  2.  22.     6  Ac.  10.  38. 


may  be  gross  impostures — like  the 
pretended  Ptomisli  miracles  Avliich  are 
childish,  winking  pictures,  &c. — or, 
there  may  be  shrewd  counterfeits  of 
divine  miracles,  which  Satan  himself 
may  aid.  But  if  the  tvork  is  certainly 
of  God,  and  such'as  could  be  wrought 
only  by  omnipotent  power,  the  word 
will  be  such  also — though  no  marvel- 
ous work  could  possibly  prove  false- 
hood to  be  truth.  Hence,  our  Lord 
appeals  directly  to  His  miraculous 
works  as  the  sufficient  proof  of  His 
Divine  authority,  ch.  15:  24;  10:  25, 
88.  The  people  called  for  such  proof, 
ch.  6 :  30.  The  principle  was  insisted 
on.  ch.  9:  29-33,  Some  hold  that  the 
miracle  did  not  prove  the  divine 
authority  of  the  person  who  wrought 
it,  but  only  claimed  for  him  a  hearing, 
and  that  it  must  be  judged  from  the 
doctrine  which  was  to  be  established 
by  the  miracle,  whether  it  was  wrought 
of  God,  or  of  Satan:  and  that  this 
principle  is  referred  to,  ch.  9:  29.  But 
it  does  not  appear  that  the  objectors 
had  any  such  right  ground  to  stand 
upon — and  we  see  that  Nicodemus  was 
convinced  by  Christ's  miracles  that  He 
was  from  God  before  he  knew  of  His 
doctrine. 

3,  Our  Lord  waits  for  no  inquiry. 
This  confession  is  enough.  He  at  once 
replies  against  this  serious  mistake  so 
fatal  to  all  true  piety.  ^  Verily,  verily. 
This  is  the  form  of  introducing  the 
most  solemn  discourse.  He  tells  him 
that  it  is  not  learning,  but  life,  that  is 
necessary  for  entrance  to  the  Messiah's 
kingdom — and  life  must  begin  by  birth, 
and  if  Nicodemus  Avill  now  receive  Him 
as  a  Teacher,  indeed,  he  must  be 
taught  this  truth — first  of  all.  "My 
teaching  is  not  of  doing  and  of  leaving 
undone,  but  of  a  change  in  the  man — 
not  of  new  xcorks,  merely,  but  of  a  neio 
man  to  do  them — not  of  a  new  life  only, 


3  Jesus  answered  and  said  unto 
him,  Verily,  verily,  I  say  unto 
thee,  *=  Except  a  man  be  born  ^ 
again,  he  cannot  see  the  kingdom 
of  God. 

6C.1.13.  Ga.6. 15.  Ep.  2. 1.  Tit.  3.  5.  Ja.  1.  18. 
1  Pe.  1.23.    1  Jno.  2.  29;  3.  9.     1  or,  from  above. 


but  of  a  Jietv  birth."  ^  Except  a  man. 
This  solemn  declaration  includes  every 
man — Jew  and  Gentile.  Our  Lord 
could  not  make  Nicodemus  an  excep- 
tion. His  being  a  Jew,  or  a  ruler — a 
member  of  the  Sanhedrim — or  his 
being  rich,  could  make  no  diflFerence. 
This  truth  was  meant  to  embrace  all 
men,  and  every  man  is  included  in  it. 
]\  Born  again.  This  phrase,  as  will 
be  seen,  v,as,  used  to  introduce  Nicode- 
mus to  the  true  spiritual  nature  of 
Christ's  kingdom,  and  by  means  of  the 
terms  and  customs  in  use  among  the 
Jews,  to  open  to  him  the  higher  sense. 
The  Jews  called  those  proselytes  new- 
born, Avho  were  received  by  baptism 
into  their  church — into  the  Messiah's 
kingdom,  as  they  claimed  their  church 
to  be.  But  how  infinitely  below  the 
true  requirement  was  this  !  The  true 
regeneration  lies  not  in  any  outward 
ordinance — in  any  boasted  rite,  as  our 
Lord  will  explain  to  this  Jewish  Babbi. 
It  is  a  neio  birth,  indeed.  Our  first  and 
natural  birth  was  corrupt.  We  were 
conceived  in  sin  and  shapen  in  iniquity. 
Ps.  5l.  "  The  carnal  mind  is  enmity 
against  God."  Rom.  8:7.  "By  nature 
children  of  wrath,  even  as  others." 
Eph.  2  :  3.  We  need  a  different  birth. 
We  are  dead  by  nature.  We  can  be 
alive  only  by  being  born  again.  Nico- 
demus thought  only  of  a  mere  outside 
form  of  connection  with  a  corrupt  and 
formal  church.  In  order  to  have  any 
sight  or  experience  of  Christ's  kingdom, 
the  heart  must  be  changed,  and  not 
merely  the  outward  church  relation. 
And  this  is  a  work  which  none  but 
God  can  do.  It  is  called  a  new  crea- 
tion. 2  Cor.  5 :  17.  It  is  a  new  life 
and  being.  That  the  birth  of  the  in- 
ner man  is  here  meant — a  new  and 
more  important  beginning  of  life, 
beyond  the  birth  of  the  natural  man — 
is  plain  from  the  connexion.     The  term 


Age  30.] 


CHAP.  III. 


65 


4  Nicodemus  saitli  unto  liim, 
How  can  a  man  be  born  when  he 
is  old  ?  Can  he  enter  the  second 
time  into  his  mother's  womb,  and 
be  born? 


here  rendered  again  is  used  twelve 
times  in  the  New  Testament,  in  five  of 
which  cases  it  means  '■'■from  above.'' 
Hence,  this  is  regarded  by  many  as 
the  true  meaning  here.  In  Luke  1:1, 
it  is  translated  "-from  the  very  begin- 
ning,'' in  which  sense  it  would  express 
here  the  thoroughness  of  the  change 
called  regeneration.  The  word  had  no 
double  meaning  in  the  language  which 
our  Lord  used.  And  Nicodemus  plainly 
understood  it  as  meaning  again — a 
second  birth.  The  old  Syriac  version 
renders  itaneio.  ^  Cannot.  Literally — 
is  not  able.  Instead  of  being  new-born 
in  the  Jewish  sense,  by  entering  into 
the  church,  our  Lord  shows  how  one 
must  be  new-born  in  order  to  enter  into 
His  gospel  church  or  kingdom.  ^  See. 
Experience,  attain  to,  or  have  any 
experimental  sense  of  it.  Observe. — 
This  is  nothing  arbitrary  with  God, 
It  is  in  the  nature  of  things  impossible 
for  a  man  unrenewed  to  enter  Christ's 
kingdom.  He  is  not  able  to  see  it. 
^  Kingdom  of  God.  This  phrase  in 
the  New  Testament  is  taken  from  the 
prediction  in  Dan.  2 :  4i. 

4.  It  is  not  likely  that  this  man  was 
so  utterly  ignorant  of  our  Lord's 
meaning  as  to  suppose  that  he  was 
speaking  of  a  literal  second  birth  of 
nature.  The  general  idea  of  a  new 
birth  was  already  in  use,  as  proselytes 
were  spoken  of  as  neio  born,  when  they 
came  into  the  Jewish  Church  by  bap- 
tism. And  our  Lord  here  gives  the 
deeper,  more  important  sense  in  which 
a  new  birth  was  necessary  for  coming 
into  the  church  of  the  Messiah,  that 
is,  for  being  His  true  disciples  and 
members.  Nicodemus  understood  the 
term  only  as  applied  to  proselytes  en- 
tering the  Jewish  Chui'ch.  But  how 
it  could  apply  to  the  Jews,  and  be 
made  a  prerequisite  for  entering  the 
Messiah's  kingdom,  he  could  not  see. 


5  Jesus  answered,  Yerilj,  verily, 
I  saj  unto  thee.  Except  a  man  be 
born  of  water  ="  and  of  the  Spirit,  ^ 
he  cannot  enter  into  the  kingdom 
of  God. 

o  Mar.  16.16.   Ac.  2.  38.     6  Eo.  8.  2.    1  Co.  2. 12. 

Indeed,  it  seemed  to  him  just  as  ab- 
surd as  to  think  of  a  man  when  he  is 
old,  (already  born  and  advanced  in 
age,)  entering  again  into  his  mother's 
womb,  and  being  born,  as  for  a  Jew 
already  in  the  church,  the  true  and  only 
church,  going  back  to  enter  the  church 
for  the  first.  Our  Lord,  therefore, 
more  fully  explains.  Beyond  the 
form,  is  the  inward  reality  which  is  the 
great  requisite,  and  without  which  the 
form  is  only  an  empty  sign  and  shadow. 
5.  Some  understand  the  water  to  refer 
to  the  ceremony  of  sprinkling  with  jowre 
icater,  mixed  with  the  ashes  of  the 
heifer,  (Numb.  19:  7-10,)  or  with  the 
blood  of  the  leper's  bird,  (Levit.  14: 
50,  52,)  as  appljing  the  benefits  of  the 
vicarious  sacrifice.  In  this  case  the 
water  would  be  '■Hhe  water  of  purifying,'^ 
as  representing  the  cleansing  etncacy 
of  Christ's  blood.  This  would  make 
the  two  terms  here  express  the  double 
cleansing,  of  Christ's  blood,  and  of  the 
Spirit's  influence,  as  shown  in  justifica- 
tion and  in  regeneration  together.  1 
John  1 :  7  ;  5  :  6,  8.  Guthrie's  Ezekiel. 
T[  Of  water  and  of  the  Spirit.  Bap- 
tism was  the  outward  sign  of  embra- 
cing this  religion  of  Christ,  the  act  of 
public  profession,  as  adults  were  ad- 
dressed. Hence  men  were  summoned 
to  be  baptized.  This  was  not,  surely, 
for  any  virtue  in  the  baptism,  but  for 
what  it  signified.  In  such  as  Simon 
Magus,  it  was  of  no  benefit.  Acts  8 : 
13,  23.  To  guard  this,  therefore,  it  is 
added,  '■^  and  of  the  Spirit,"  which  is 
the  great  essential  requisite.  And  as 
John's  baptism  was  only  with  water, 
and  Christ's  was  with  the  Holy  Ghost, 
(which  the  water  only  signified,)  this 
baptism  of  the  Spirit  was  the  great  vi- 
tal matter.  John's  announcement  of 
Christ  explains  tliis  language.  ' '  Of  wa- 
ter, and  of  the  Spirit,"  without  which 
the  water  is  nought.     Or — of  water, 


56 


JOHN. 


[Age  80. 


6  That  ■"  wliicli  is  born  of  the 
flesh  is  flesh :  and  that  which  is 
horn  of  the  Spirit  is  spirit. 

7  Marvel  not  that  I  said  unto 
thee,  Ye  must  be  born  ^  again. 

a  1  Co.  15. 47-i9.   2  Co.  5. 17.    1  or,  from  ahove. 


even  of  the  Spirit,  -which  the  water- 
baptism  signities  and  sets  forth,  but 
cannot  give.  "  He  connects  the  water 
and  the  Spirit,  because  under  that  vis- 
ible symbol,  He  attests  and  seals  that 
newness  of  life  which  God  alone  produ- 
ces in  us  by  His  Spirit." — Calvin.  So 
in  the  further  explanation,  vss.  6  and 
8,  the  water  is  not  named,  and  only  the 
birth  of  the  Spirit  is  mentioned,  as  the 
essential  energy  which  the  water  itself 
represents.  Here  Christ  points  to 
baptism,  as  performed  by  John  and  by 
Himself,  (through  His  disciples,)  and 
points  beyond  it  to  the  new  spiritual 
birth  which  is  signified  as  indispensa- 
ble, and  which  Christ  came  to  bestow. 
This  had  been  set  forth  under  the  Old 
Testament  as  a  spiritual  baptism,  to 
be  outpoured  upon  the  church  in  the 
Messiah's  time.  *'I  will  sprinkle  clean 
water  upon  you,  and  ye  shall  be  clean," 
&c.  Ezek.  86:  25.  Therefore,  Nico- 
demus  should  have  understood  it.  The. 
quickening  had  been  prefigured  as  a 
raising  to  life  of  d7y  bones.  Ezek.  37. 
It  should  not  have  been  so  utterly 
strange  then  to  this  Master  in  Israel. 
vs.  10.  Our  Lord,  in  this  discourse, 
will  illustrate  what  had  been  declared, 
ch.  1 :  17.  ^  JEnter  i7ito  : — practically. 
The  Kingdom,  in  vs.  3,  relates  more  to 
experimental  acquaintance.  Here,  be- 
yond this,  the  reference  is  to  prac- 
tical living. 

6.  That  xvhich  is  horn.  Our  Lord 
here  declares  the  general  principle  to 
show  how  impossible  it  would  be,  by 
any  natural  birth,  such  as  Nicodemus 
speaks  of,  to  be  born  of  the  Spirit.  It 
would  be  only  twice  born  in  sin.  And 
so.  He  shows  that  true  believers  are 
"born  not  of  flesh,  (see  Gen,  8:  21,) 
but  of  God.'^  vs.  13.  Like  begets 
like.  A  lion  begets  a  lion,  and  not  a 
lamb.  "  Who  can  bring  a  clean  thing 
out  of  unclean  ?  Not  one." — Job.    Only 


8  The  wind  bloweth  where  it 
listeth,  and  thou  hearest  the  sound 
thereof,  but  canst  not  tell  whence  it 
cometh,  and  whither  it  goeth:  so  ^  is 
eyery  one  that  is  born  of  the  Spirit. 


the  Spirit  of  God  can  create  a  new 
spirit  in  us.  Ps,  51 ;  Eph.  2:3;  Rom. 
5:17,18.  See  2  Cor.  5  :  17,  &c.  No  one 
by  natural  birth  has  the  right  of  citi 
zenship  in  the  Messiah's  Kingdom. 
Eph.  2  :  19.  This  general  declaration 
would  also  teach  Nicodemus  that  it  is 
not  a  birth  of  bloods,"  (vs.  13,)  as  the 
boasted  descent  from  Abraham,  which 
could  give  them  membership  in  His 
kingdom. 

7.  Ye  must  be.  Our  Lord  Himself 
was  born  in  the  flesh,  but  not  properly 
of  the  flesh.  He  took  our  infirmities 
upon  Him,  as  Mediator,  yet  He  was 
"  without  sin" — "knew  no  sin."  The 
term  here  for  must,  is  literally.  It  is  neces- 
sary that  ye  be  born  again.  It  is  used  by 
John  to  express  the  necessity  which 
there  is  according  to  the  divine  plan : 
though  as  we  see  from  the  term,  vs.  3, 
it  is  also  in  the  nature  of  things,  im- 
possible to  belong  to  the  true  kingdom 
of  Christ,  without  the  new  birth.  He 
must  exercise  towards  us  the  office  of 
a  King,  in  subduing  us  to  Himself. 

8.  AVonder  not,  or  do  not  marvel  at 
this  doctrine  of  a  new  birth  by  the 
Spirit,  FOR  there  are  mysteries  also 
in  the  natural  world.  How  absurd 
that  men  should  complain  of  mys- 
teries nowhere  bat  in  religion,  when 
they  are  equally  to  be  found  every- 
where in  nature.  Mysteries  of  wind, 
weather  and  climate  they  do  not  disbe- 
lieve because  they  cannot  understand 
them.  They  rather  suit  themselves  to 
the  case.  ^  The  tcind.  This  illustra- 
tion is  taken,  because  the  same  word 
in  the  Greek  and  in  the  Hebrew,  means 
tvind  and  spirit,  and  is  used  for  the 
Spiiit  of  God.  It  means  the  gentle 
wind,  silent  and  mysterious.  As  in 
the  Old  Testament,  also,  both  mean- 
ings belonged  to  the  same  word, 
Nicodemus  ought  not  to  be  a  stranger 
to  such  a  sense  of  the  term.     The  He- 


Age  30.] 


CHAP.  III. 


67 


9  Nicodemus  answered  and  said 
unto  him.  How  can  these  things 
be? 


brew  word  means  breath,  wind,  spirit, 
and  is  used  in  the  title,  "Spirit  of  God." 
Gen.  1.     So  in  the  vision  of  dry  bones, 
the  Prophet  was  coramanded  to  proph- 
esy  unto  the   wind,    and    say  to    the 
tvind,  "  Come  from  the    four  winds,  0 
breath,  and  breathe  upon   these    slain, 
that   they   may   live."    Ezek.  37.     So 
also  at  Pentecost,  the  Spirit  came  *'as 
the  sound  of  a  rushing  mighty  wind." 
Acts  2:2.     ^  Lisleth—icilleth,     As  the 
summer    breeze     bloweth     where    it 
pleaseth,  that  is,  not  regulated  or  con- 
trolled by  man,  so  the  Spirit  is  God's 
"free  Spirit,"  dividing  as  he  will.     1 
Cor.  12:  11.     Yet,  though  all  gracious 
influence  is  of  God's  free  pleasure.  He 
has  appointed  to  hear  prayer,  and  he 
who  seeks  shall  find,  and  more  freely 
than  parents  give  good  gifts  to   their 
children,  will  He  give  the  Holy  Spirit  to 
them  that  ask  Him.   Luke  11:  13.     Dr. 
Brown  understands  the  term  through- 
out  to  mean  Spirit,   ap^d  not  wind  at 
all,   and    he   renders  it,   "The   Spirit 
breathes  where  He  will,  in  inspiration, 
and  3^ou  do   not  know  the  reason   or 
nianner  of  His   beginning    or   closing 
the  work,  but  you  observe  its  effects. 
You   know  His  voice,  the   revelation. 
So  in  the  work  of  regeneration.     He 
gives  no  account  but  by  the  effects." 
But  the  common  understanding  of  it  is 
better.     ^  Thou    hearest.     So    is    the 
mysterious   work   of  the  Spirit.     We 
cannot  trace  it  out  in  its  secret  plans 
and    courses,   any  more   than   we  can 
trace  the  wind  that  sweeps  by  us  now, 
to  the  first  impulse  which  the  air  ever 
received.     Philosophers  tell  us  that  a 
mere  lifting  of  the  hand  causes  vibra- 
tions in  the  air  which  never  end.    How 
can   we  calculate,  then,  how  the  wind 
that  blows  upon   us  to-day  has   been 
caused  in  connexion  with  ten  thousand 
secret  influences  ?     We  can  know  of  it 
only  as  we  see  its  effects.     So,  also,  we 
cannot  dictate  the  time  and  manner  of 
the   Spirit's    working.     It   is   neither 
confined   to   ordinances   of  a   certain 


10  Jesus  answered  and  said  unto 
him,  Art  thou  a  master  of  Israel, 
and  knowest  not  these  things? 

pale,  nor  is  it  produced  by  human  de- 
vices and  schemes. 

9.  Nicodemus  here  inquired  into  the 
reason  of  the  matter,  how  these  things 
could  be.  But  if  he  could  not  under- 
stand plain  matters  of  fact  which  he 
could  see,  how  should  he  comprehend 
things  far  above  him,  which  he  could 
not  see  ?  He  could  not  understand 
how  any  such  radical  change  could  be 
necessarj^  for  a  Jew,  in  order  to  share 
the  benefits  of  the  ^Messiah's  kingdom, 
which,  he  supposed,  the  Jewish  nation 
was  entitled  to.  Observe — 1.  Many 
persons  think  that  if  they  have  been 
born  in  the  church,  and  learned  the  Cat- 
echism, &c.,  they  do  not  need  any  spe- 
cial change.  Or,  they  think  they  are 
regenerated  thus.  2.  Many  stop  to 
ask  how  this  and  that  ciin  be,  instead 
of  believing  God's  work,  and  receiving 
His  provisions  and  promises.  "Ob- 
serve (says  an  early  vfriter,)  when  a 
man  trusts  spiritual  things  to  reason- 
ings of  his  own,  how  ridiculously  he 
talks." 

10.  A  master.  Art  thou  such  an 
one  as  claims  to  be  a  teacher  of  Israel, 
a  Rabbi,  and  art  yet  ignorant  of  these 
things,  xsicodemus  was  one  of  the 
chief  doctors  in  Israel.  Besides  he 
alone,  of  them  all,  had  come  to  Christ 
to  learn  of  Him.  They  had  required 
a  sign,  some  wonder-working  of  Christ, 
to  prove  His  authority  in  such  summa- 
ry clearing  out  of  the  temple  courts, 
ch.  2:  18.  After  rejecting  their  de- 
mand by  indicating  a  sign  full  of  mys- 
tery to  them,  (ch.  2:  19,)  we  find 
that  He  wrought  miracles  in  Jerusa- 
lem, which  led  many  to  believe,  (ch.  2  : 
28,)  though  this  was  not  the  trustwor- 
thy faith,  (ch.  2:  21,)  and  Nicodemus 
came  forward  secretly  with  his  testi- 
mony only  so  fjir  as  this — and  we  see 
how,  as  he  came  by  night,  so  he  was 
yet  benighted.  Now,  however  he  had 
come  into  contact  with  the  true  Light 
of  Life.  Well  did  he  act  his  part 
afterwards    when    he    defended    our 


58 


JOHN. 


[Age  30. 


11  Verily,  verily,  I  say  unto 
tliee, ""  We  speak  that  we  do  know, 
and  testify  that  we  have  seen;  and 
ye  receive  not  our  witness. 


a  1  Jno.  1. 1-3. 


Lord's  opinion,  (ch.  7:  50,)  and  His 
•deed  (ch.  19:  39,)  in  both  which  places 
mention  is  made  by  the  Evangelist 
of  this  interview.  Nicodemus  should 
have  known  these  things  from  the  Old 
Testament.  He  was  a  Rabbi,  and  the 
Spirit  spake  by  David  and  all  the 
prophets,  and  all  the  Old  Testament 
scriptures  about  this  Kingdom,  and  its 
spiritual  nature.  Like  Simeon  and 
Anna,  he  should  have  recognized  Christ 
when  He  came — and  should  have  under- 
stood His  offices.  This  spiritual  change 
to  be  wrought  upon  Lsrael,  had  been 
spoken  of.  Jer.  31:  31-33.  Ezek.  18: 
31 ;  36 :  26.  Paul,  in  the  Epistle  to  the 
Romans,  treats  of  such  as  he.  Rom. 
2:  17,  19,  20. 

11.  Our  Lord  now  replies  to  his  un- 
belief, (vs.  9,)  and  shows  the  need  of 
faith  in  Him.  ^  We  sj)eak.  Here  He 
includes  the  Spirit  as  speaking  with 
Himself,  (Heb.  1:  1,)  by  the  prophets 
and  in  His  word.  Or  more,  as  in  ch. 
8:  16-18,  He  refers  to  VaQ  double 
testimony  of  the  Father  and  of  Him- 
self. This  would  allude  to  the  mirac- 
ulous works  in  which  the  Father  bare 
"witness,  with  and  to  the  Son.  See  ch. 
8:  26,  28,  38,  40;  ch.  15:  15.  So  also 
He  addresses  Nicodemus  as  represent- 
ing the  Jewish  people,  for  indeed  He 
came  speaking  in  the  plural,  as  if  for 
others  also.  \  That  we  do  know.  The 
truth  that  we  know  and  are  positively, 
personally  svire  of,  we  testify  to  you. 
You  have  come  professedly  to  be  in- 
structed by  me,  and  call  me  Rabbi, 
and  a  Divine  teacher.  And  now  when 
I  tell  you  the  truth  tliat  I  perfectly 
know — the  most  important  truth,  which 
I  have  the  most  perfect  assurance  of, 
you  do  not  receive  it.  See  1  John  1:1. 
Every  prep-cher  and  teacher  of  the  Gos- 
pel can  claim  to  be  listened  to,  when 
he  can  say,  ^^  I  know  this  from  my  own 
experience."  He  can  come  to  his  peo- 
ple or  to  his  class    in  the   sabbath 


12  If  I  have  told  you  earthly 
things,  and  ye  believe  not,  how 
shall  ye  believe  if  I  tell  you  of 
heavenly  things  ? 


school,  with  the  message  which  he  has 
proved  in  his  own  case.  This  will  give 
the  truth  a  greater  weight.  Nothing 
is  so  calculated  to  influence  us,  as  the 
testimony  of  others  from  their  own 
experience — when  they  speak  most 
confidently  because  they  have  tried  for 
themselves.  \  Have  seen.  Here  our 
Lord  claims  to  have  a  most  immediate 
knmoledge  of  Divine  and  Spiritual 
things.  "For  what  man  knoweth  the 
things  of  a  man,  save  the  spirit  of  man 
which  is  in  Him,"  and  so  Christ  and 
the  Spirit  are  the  Persons  in  the  God- 
head, by  whom  God  is  revealed.  1  Cor. 
2:11;  Heb.  1 :  1 ;  ch.  1 :  18.  He  who 
is  in  the  bosom  of  the  Father  as  one 
belonging  there,  (see  notes,)  hath  re- 
vealed Him,  as  no  mortal  could.  \Ye 
receive  not.  Our  Lord  here  declared 
what  was  and  would  be  His  reception 
among  the  Jews  as  a  nation.  Hence, 
this  conversation  was  intended  not 
alone  for  Nicodemus,  but  for  them  all : 
and  for  us.  How  inconsistent  and 
contradictory  was  it  in  this  man  and 
the  people,  to  reject  the  testimony 
which  they  professed  to  seek,  and  the 
teaching  which  they  acknowledged  to 
be  from  God.  vs.  2.  So  many  pretend 
to  seek  religion,  and  finding  that  it  re- 
quires them  to  give  up  worldly  con- 
formities, and  the  customs  and  max- 
ims of  the  flesh,  they  reject  it.  So 
some  enter  the  church,  and  finding  its 
rules  to  restrict  evil  practices  and 
cross  their  notions,  they  tui-n  aside. 
Faith  is  the  receiving  of  a  witness.  It 
is  far  above  mere  reason,  as  it  receives 
and  acts  upon  a  message  from  God. 

12.  If  I  have  told  you.  Our  Lord 
here  shows  the  inconsistency  of  com- 
ing to  Him  for  teaching,  without  a 
sincere  disposition  to  receive  His 
truth,  'ii  Earthly  things.  Already  tho 
professed  inquirer  had  stumbled  utter- 
ly at  what  might  be  called  the  ground 
work — the  earthly  things — the  matters 


Agt;  30.] 


CHAP.  III. 


59 


13  And  **  no  man  hath  ascended 
up  to  heaven,  but  he  that  came 

aEp.4.9,  10. 

about  the  new  bh-th,  which  involve  per- 
sonal experience  and  the  great  saving 
change  of  heart  and  life,  and  entering 
into  the  earthly  kingdom  of  Christ. 
These  are  matters  which  are  of  every 
day  concern,  and  these  practical  proofs 
of  the  religion  of  Christ,  are  palpable, 
and  can  be  everywhere  pointed  to — 
the  great  change  Avhich  it  works  upon 
men  and  society — how  it  plainly  makes 
men  new  creatures.  And  these  things, 
so  at  hand,  and  capable  of  being  attes- 
ted, ought  to  be  received,  and  received 
by  faith — believed — even  though  not 
fully  understood,  for  they  are  not  con- 
trary to  reason,  though  sometimes  they 
are  above  reason.  ^Heavenly  things. 
These  are  the  higher  mj'steries  of  His 
Kingdom,  the  secret  counsels  of  God, 
If  the  lower,  more  plain  and  practical 
things  were  so  stumbled  at,  and  not 
believed,  how  should  the  higher  truths 
engage  their  faith,  especially  if  they 
adopted  the  false  principle  of  believing 
only  so  far  as  they  could  understand. 
Observe — There  are  two  sides  of  Gos- 
pel truth — the  earthly  and  the  heav- 
enly— the  lower  and  the  upper  side — 
the  revealed  things  which  belong  to 
us,  and  the  secret  things  which  belong 
to  God.  Deut.  29:  29.  Both  sides 
are  presented  in  the  scriptures.  Many 
puzzle  themselves  about  the  secret 
counsels  of  God  in  election,  and  about 
the  mysterious  work  in  regeneration, 
and  do  not  attend  to  the  plainly  re- 
vealed way  of  life.  He  asked  for  the 
how  of  the  matter — the  philosophy  of 
the  operation — when  He  should  have 
received  by  faith  the  clearly  revealed 
truths.  Observe — If  men  reject  the 
^^  earthly  things,'''  the  plain,  personal 
truths,  of  native  depravit}',  corruption 
of  the  whole  nature  and  need  of  re- 
newal by  Almighty  power,  they  cannot 
believe  the  great,  high  truths  which 
ore  built  upon  these — such  as  media- 
ation,  regeneration,  sanctification  and 
the  whole  plan  of  redemption  by  Jesus 
Christ  through  the  Holy  Spirit.  The 
whole  plan  of  grace  supposes  our  lost 


down  from  heaven, 


the  Son 


of  man  which  is  in  heaven. 


condition  as  granted.  If  men  deny 
that  they  are  lost,  how  can  they  receive 
the  message  of  salvation  ?  Only  such 
as  own  themselves  to  be  sinners,  can 
relish  or  receive  the  salvation  for  sin- 
ners which  is  in  the  gospel. 

13.  And  no  mail.  This  agrees  with 
the  passage,  ch.  1 :  18.  "No  man 
hath  seen  God  at  any  time,"  &c.  Our 
Lord  had  just  declared  that  a  knowl- 
edge of  these  earthly  and  heavenly 
things,  and  a  believing  reception  of 
them  as  taught  by  Him,  were  essential. 
And  now  He  declares  that  if  they  reject 
them  as  conveyed  by  Him,  they  could 
not  get  them  from  any  other  source — 
because  no  man  had  gone  up  to  heaven 
for  the  purpose  of  revealing  these 
things,  nor  so  as  to  be  qualified  for 
teaching  them,  for  none  had  returned 
for  this — neither  Enoch,  nor  Moses, 
nor  Elijah.  ^  But  He.  It  is  not  meant, 
of  course,  that  Christ  had  ascended  up 
to  heaven,  but  that  He  alone  is  able  to 
teach  these  things,  as  no  mortal  had  gone 
up  thither  for  this,  and  as  none  could  pry 
into  the  secrets  of  the  Father's  bosom; 
but  He  who  came  down  from  Heaven 
could  alone  reveal  these  things — and 
He  was  the  Son  of  Man,  who  belongs 
always  essentially  to  heaven,  so  that 
His  Incarnation  did  not  remove  Him 
entirely,  nor  cut  off  His  connexions 
there.  ^  Which  is  in  heaven.  This  won- 
derful Personage  so  united  Divinity 
and  Humanity,  as  to  be  on  earth  and 
in  heaA^en  at  the  same  time.  This 
phrase, — "The  Son  of  Man  which  is 
in  Heaven,"  expresses  the  great  truth 
that  Jesus  belonged  to  heaven — came 
from  heaven  and  was  destined  to  return 
thither,  and  even  then,  while  on  earth, 
held  his  place  and  relationship  there. 
"  Christ,  therefore,  who  is  in  heaven, 
hath  clothed  himself  with  our  flesh, 
that  by  stretching  out  His  brotherly 
hand  to  us,  He  may  raise  us  to  heaven 
along  with  Him." — Calvin.  Observe — - 
1.  "We  have  not  gone  up  to  the  door 
of  heaven  for  these  eternal  benefits, 
but  God  has  come  down  to  us  -with 


CO 


JOHN. 


[Age  30. 


14  And  ""  as  Moses  lifted  up  the 
serpent  iu  the  wilderness,  even  so 


them.  Eternal  love  has  stooped  to  our 
low  estate  —  taken  our  flesh,  and 
brought  these  blessings  to  our  doors — 
to  our  lips.  2.  Now  that  Christ  has 
come,  why  should  we  stand  and  spec- 
ulate and  ask  the  hoiv  and  ?/7?y  beyond 
what  is  revealed  ?  What  is  revealed, 
is  what  "eye  hath  not  seen,  nor  ear 
heard,  but  what  God  hath  revealed 
to  us  by  His  Spirit."  3.  "The  word 
is  nigh  us,"  W/it/  should  we  say  in 
our  hearts,  "Who  shall  ascend  up 
into  heaven  to  bring  Christ  down?" 
Rom.  10:  6.  The  way  of  salvation  is 
plain  and  nigh. 

14-16,  Our  Lord  proceeds  now  to 
speak  of  some  Divine  things,  which 
Nicodemus  would  so  poorly  under- 
stand. As  a  Jewish  doctor  he  had 
diiferently  understood  the  Old  Testa- 
ment predictions  and  tyj)es  of  the  Mes- 
siah, He  looked  for  a  successor  of 
David  on  the  Jewish  throne,  as  a  pow- 
erful Prince,  (Dan,  12,)  who  should 
deliver  their  nation  from  bondage,  and 
punish  the  Gentile  nations,  or  make 
them  minister  of  their  wealth  and 
power  to  the  Jews — misinterpretiog 
the  prophecies  of  Isaiah ;  ch,  60,  &c. 
Here,  therefore,  our  Lord  begins  at 
Moses,  and  expounds  unto  him  the 
things  pertaining  to  Himself,  The 
Messiah,  He  says,  shall  be  exalted,  not 
on  a  temporal  throne,  but  on  a  cross, 
as  the  serpent  was  lifted  up  on  a  pole, 
(Num.  21  :  8,  9,)  for  an  amazing  cure. 
It  is  the  bite  of  the  Old  Serpent  that 
afflicts  the  race,  Jew  and  Gentile,  and 
from  this  they  are  to  be  delivered,  as 
a  worse  than  Egyptian,  or  Babylonish, 
or  Roman  bondage  and  curse.  For  God 
so  loved,  not  Israel  merely,  but  the 
race  of  men,  Jevrs  and  Gentiles,  that 
He  gave  (devoted  to  death  as  a  victim) 
His  only-begttten  Son,  that  whosoever, 
of  any  nation,  believeth  on  Him,  should 
not  perish,  but  have  everlasting  life. 
For  as  to  the  object  of  His  IMissicn, 
God  sent  not  His  Son  into  the 
■world  to  condemn  the  Avorld — not  to 
destroy  the  Gentile  nations  and  to  do 


must  the   Son  of  man   be  lifted 
up; 


an  exterminating  work,  as  you  have 
vainly  dreamed — but  that  the  world,  of 
all  nations,  ("whosoever  will,"  "as 
many  as  receive  Him,")  through  Him 
might  be  saved,  without  regard  to 
nation  or  other  worldly  distinction. 
Therefore,  except  a  man,  any  man, 
be  born  again — experience  an  utter 
change  of  mind  and  heart,  be  born  of 
the  Spirit,  who  takes  the  things  of 
Christ  and  shows  them  unto  us — who 
sheds  abroad  in  our  hearts  the  love  of 
God — he  cannot  enter  into  the  king- 
dom of  God, 

14.  The  connexion  of  the  passage  is 
this:  Ye  receive  not  my  testimony, 
and  yet  ye  can  obtain  the  truth  from 
no  other  source.  I  am  come  indeed  as 
the  Teacher  whom  you  would  profess 
to  recognize,  but  not  a  mere  teacher,  nor 
a  mere  man,  for  I  am  in  heaven  while 
on  earth.  I  belong  to  heaven,  to  the 
bosom  of  the  Father  from  which  I 
came  as  the  Revealer,  and  I  am  also 
come  as  a  vicarious  sufferer  and  a  glorious 
Deliverer,  in  which  offices  I  was  dis- 
tinctly symbolized  by  the  Healing 
Serpent,  raised  up  in  the  wilderness 
by  Moses,  of  which  you  ought  to  know. 
^  And  as  Hoses.  It  was  in  tlie  wilder- 
ness, on  their  journey  to  Canaan,  that 
the  people  of  Israel  were  bitten  by 
liery  serpents.  They  were  dying  under 
the  fatal  bite.  Moses  was  commanded 
to  make  a  brazen  image  of  the  serpent 
and  lift  it  up  upon  a  pole,  so  high  that 
all  could  easily  see  it.  And  the  wonder- 
ful provision  of  God's  mercy  Avas,  that 
whoever  should  look  upon  that  serpent 
should  be  healed  of  the  fatal  bite. 
Our  Lord  refers  to  it  as  a  type  of  Him- 
self, and  shows  us  by  this  use  of  it,  how 
we  are  to  regard  Old  Testament  per- 
sons and  events,  as  often  carrying  in 
them  a  reference  to  Him,  as  here,  to 
the  Great  Healer  and  Saviour  from  the 
sting  of  Satan  and  from  the  miseries 
of  sin.  ^  Lifted  up.  This  lifting  up 
of  the  serpent  by  Moses  was  typical  of 
Christ's  being  lifted  up,  (ch.  12 :  32,) 
and  so  it  is  here  explained  to  this  JeAV- 


Aqe  30.] 


CHAP.  III. 


61 


15  That  whosoever  *  believeth 
in  liim  should  not  perish^  but 
have  eternal  life. 

16  For  ^  God  so  loved  the  world, 


ish  doctor,  who  was  familiar  with  the 
narrative.  That  symbolical  transac- 
tion in  the  wilderness  is  here  inter- 
preted by  the  Lord  Himself.  1.  It 
meant  more  than  was  there  apparent. 
It  was  a  likeness  of  the  serpent  that 
was  erected  on  the  pole.  So  Christ 
was  made  in  the  likeness  of  sinful  flesh. 
Kom.  8:3.  "  He  who  knew  no  sin,  was 
made  sin  for  us."  2  Cor.  5:21.  2.  As 
it  was  a  looking  on  the  Serpent  which 
gave  healing,  so  a  believing  look  upon 
Christ,  (beholding  the  Lamb  of  God,) 
gives  salvation.  3.  It  was  lifted  up  as 
a  representation  of  that  by  which  they 
had  suffered,  and  as  a  trophy,  to  show 
that  there  was  victory  over  the  plague. 
So  Christ  made  a  show  of  Satan,  tri- 
umphing over  Him  in  His  cross.  Col. 
2:15.  The  lifting  up  of  the  Redeem- 
er, was  not  merely  His  crucifixion,  but 
His  glorious  exaltation.  The  eye  of 
faith  directed  to  Him,  finds  peace  for 
the  conscience,  in  a  view  of  His  sacri- 
fice for  us ;  and  beholds  Him  in  His 
accepted  Mediation,  His  perfect  adapt- 
ediiess,  and  His  finished  work.  ch.  1 : 
30.  Here  also  is  a  prediction  of  His 
death  on  the  cross,  and  of  His  trium- 
phant ascension  to  glory.  ^  3Iust. 
The  term  here  used  signifies,  as  com- 
monly in  the  Gospels,  that  necessity 
that  belongs  to  the  Divine  plan.  Luke 
24:  26.  ^Son  of  Man.  See  Ps.  80: 
17.  This  title  our  Lord  oftenest  uses 
of  Himself.  According  to  the  Hebrew 
idiom,  it  means.  He  who  is  eminently 
possessed  of  Manhood,  as  "Son  of 
Consolation,"  "  Son  of  Thunder,"  "Sou 
of  Perdition,"  mean  such  as  are  in  a 
special  sense  or  degree  possessed  of 
these  qualities  or  characters,  so  our 
Lord  is  the  Man,  the  highest  style  of 
man,  the  only  perfect,  sinless  man,  the 
perfect  pattern  to  all  men,  the  Man 
above  all  others,  the  second  Adam,  the 
glorious  God-man,  who  is  not  only  very 
God,  but  also  very  man,  and  as  truly 
6 


that  he  gave  his  only-hegotten 
Son,  that  whosoever  believeth  in 
him  should  not  perish,  but  have 
everlasting  life. 


one  as  the  other,  "in  two  distinct  na- 
tures and  one  person  forever." 

15.  This  agrees  with  the  passage, 
"And  I,  if  I  be  lifted  up,  ivill  draw  all 
men  unto  me,"  "signifying  by  what 
death  He  should  die."  ch.  12:  32,  33. 
^  That  ichosoever.  This  is  the  world- 
wide application  of  the  plan — con- 
fined to  no  nation  or  rank.  ^  Believeth 
in  111)71.  It  is  not  the  believing  that  is 
meritorious,  but  it  is  the  one  believed  in, 
that  is  so  vital.  Men  trust  to  other 
confidences  and  hopes  and  reject  this, 
and  so  they  perish.  1[  Not  perish.  All 
will  certainly  perish  if  they  are  not 
willing  to  receive  and  follow  Christ. 
Herein  is  His  love — that  He  dies  to 
meet  the  law's  requirement  so  that 
they  may  not  perish  forever,  if  they 
will  accept  His  substitution. 

16.  Our  Lord  here  continues,  and 
opens  more  fully  the  great  truths  con- 
tained in  that  type  in  the  wilderness, 
"i^or"  connects  the  passages,  as  show- 
ing that  what  follows  is  a  further  dis- 
coursing on  the  subject  of  vss.  14  and 
15,  by  the  same  speaker.  T]  So  loved. 
This  love  of  God  is  according  to  a  defi- 
nite plan.  It  is  not  love  in  general,  as 
some  men  profess  to  hope  in  "the 
general  goodness  of  God"  without  any 
plan,  and  discard  the  revealed  plan 
in  the  Gospel.  He  so  loved  the  world 
(in  this  manner,)  that  (as  an  exhibition 
of  the  love,  and  as  the  only  plan  in 
connexion  with  which  He  does,  or  will 
exhibit  His  love  to  men,)  He  gave  (as 
a  free  gift,)  His  only-begotten  Son — 
(and  this,  in  strict  accordance  with  a 
definite  plan  as  to  the  results) — that — 
[in  order  that) — whosoever  believeth  in 
Him  (and  only  they,  in  the  very  neces- 
sity of  the  case,)  should  not  perish, 
(as  they  must  otherwise  inevitably  do,) 
but  have  everlasting  life:  as  the  fruit 
of  His  mediation— and  the  benefit  of 
His  finished  work,  Titus  3:  4,  5. 
Observe. — Love  is,  in  its  very  nature. 


62 


17  For  *  God  sent  not  his  Son 
into  the  world    to    condemn   the 


JOHN.  [AaE  80. 

world ;  but  that  the  world  through 
him  might  be  saved. 


particular  and  personal,  and  not  indis- 
criminate. T[  The  world.  This  great 
truth,  as  here  announced  to  a  Jew, 
shows  him  that  the  Gentile  world  is 
included  in  God's  love,  and  that  the 
Jews  are  not  exclusive  objects  of  His 
affection.  The  plan  of  redeeming  love 
is  here  set  forth  in  its  great  distinctive 
features.  He  thus — so — after  this  man- 
ner— exhibited  His  love  to  mankind. 
Then  follow  the  particulars.  ^  That. 
So  that.  This  is  the  statement,  show- 
ing the  magnitude  of  the  love.  This 
is  the  astonishing  fact.  (It  might 
refer  this  inquiring  Jew  to  the  case  of 
Abraham  and  the  son  of  premise.) 
^  He  gave.  The  term  here  expresses 
the  absolute  freeness  of  the  gift.  He 
spared  not  His  own  proper  Son,  but 
gave  Him  up  as  a  victim.  It  was  a 
free  gift.  Isa.  55:  1.  ^  His  only- 
begotten  Son.  John  uses  this  new  name 
of  our  Lord — the  only-begotten — and 
is  the  only  one  of  the  Evangelists  who 
uses  it.  See  ch.  1 :  14 — This  is  the 
matchless  grace.  The  whole  plan  is 
here  traced  to  the  love  of  God  the  Father 
sending  the  Son.  This  is  the  precious 
Lamb  of  God,  furnished  by  the  Father — 
the  only  Lamb  of  His  fold  that  would 
suffice — and  His  office  is  to  take  away 
tlie  sins  of  the  world.  It  is  not  as 
though  the  Father  had  no  love,  or  as 
though  the  Son  must  interpose  to  ap- 
pease an  angry  God  Avho  took  no  interest 
in  the  sinner's  salvation,  and  exacted 
the  most  costly  sacrifice.  But  the  Fath- 
er's love  is  at  the  bottom  of  all  the  plan — 
giving  up  freely  His  own  Sou — only  be- 
gotten Son,  who,  as  freely  undertook  to 
meet  the  eternal  demands  of  justice. 
Horn.  8:  32.  T[  That— In  order  that.  This 
describes  further  the  plan  of  redeeming 
love.  This  was  the  object  of  so  unspeak- 
able a  gift.  His  love  was  so  great  to  oui- 
fallen  world  that  He  gave  His  Son — and 
this  was  His  plan  and  object  in  so 
doing — not  that  all  should  thereby  be 
saved  without  exception  or  distinction, 
but  that  every  one,  without  exception  or 
distinction,  who  believes  in  Christ  should 


be  saved  and  not  perish.  This  clause  i8 
here  repeated  from  vs.  15,  showing 
that  the  lifting  up  there,  refers  to  the 
same  event  as  the  giving  up  here — and 
that  "the  Son  of  man"  there  spoken 
of,  is  the  same  person  as  "  His  only- 
begotten  Son"  here  named.  The  plan 
of  redemption  as  here  set  forth  by  our 
Lord  Himself  cannot  be  understood 
without  taking  into  view  these  differ- 
ent clauses  of  the  verse.  Every  one 
who  believeth  is  to  be  saved  just  as 
every  one  who  looked  on  the  brazen 
serpent  was  healed.  ^  Believeth  in 
Him.  This  is  the  definite  plan.  It  is 
founded  in  a  natural  necessity.  We 
must  have  confidence  in  the  plan,  or 
we  cannot  get  the  benefits  of  it.  We 
must  believe  in  Christ,  must  believe  in 
His  Person  and  offices — in  His  suffer- 
ings and  exaltation — and  their  being 
for  us — suited  to  our  case  and  ac- 
cepted for  our  deliverance — else  we 
cannot  take  the  comfort — can  have  no 
hope  in  Him — cannot  be  living  for 
Heaven — cannot  be  following  Christ. 
"  He  that  honoreth  not  the  Son,  honor- 
eth  not  the  Father  who  hath  sent 
Him."  ch.  5:  23.  If  we  believe  not 
in  Christ,  we  reject  God's  love — put 
contempt  upon  the  Savioui-'s  agonies — 
make  God  a  liar,  (1  John  5:  10,)  and 
cannot  possibly  be  saved,  "  Neither 
is  there  salvation  in  any  other."  Acts 
4  :  12.  ^  Should  not  perish.  Just  as 
the  bitten  Israelites,  poisoned  and 
ready  to  die,  were,  by  that  miraculous 
intervention  of  God,  saved  from  perish- 
ing, as  they  must  have  done — so  this 
is  His  gracious  object,  in  sending  His 
Son.  He  gave  Him  up  for  this. 
Observe. — Perdition  in  the  eye  of 
God  is  so  dreadful — so  much  more 
fearful  than  men  ever  conceive,  that 
He  did  not  spare  His  own  Son  to  die, 
rather  than  that  all  men  should  die 
eternally.  Faith  is  that  saving  grace 
whereby  we  receive  and  rest  upon 
Christ  alone  for  salvation,  as  He  is 
offered  to  us  in  the  Gospel. 

17.  This  verso   denies   that  Christ 


Age  30.] 


CHAP.  III. 


63 


18  lie  *''  that  belie vcth  on  him 
is  not  condemned  :  but  he  that 
believeth    not   is    condemned  al- 


came  into  the  world  to  condemn 
it,  as  the  Jews  believed  that  He  was 
to  come  to  condemn  the  Gentiles.  It 
was  no  part  of  God's  object  in  sending 
the  Son,  to  fulfill  any  such  Yindictive 
plans  as  the  Jews  had  in  view,  nor  to 
condemn  the  race  as  He  might  justly 
have  done.  To  judge,  sentence  and 
punish  sinners  was  not  His  aim,  but  to 
furnish  a  Saviour  for  sinners  and  for 
the  world.  Observe. — When  God 
might  have  revealed  Himself  in  wrath, 
He  revealed  Himself  in  saving  love  and 
mercy.  Instead  of  being  arraigned  to 
answer  at  His  righteous  bar,  we  are 
invited  to  be  pardoned  at  the  mercy 
seat.  ^  Be  saved.  The  expression  is 
here  varied.  It  is  not  said  that  they 
might  have  opportunity  to  save  them- 
selves, but  that  through  Him  they 
might  be  saved.  And  this  agrees  every 
way  with  the  requirement  j  ust  stated — 
that  is,  faith  in  Christ,  which  receives 
and  rests  upon  Him  alone  for  salvation, 
as  He  is  offered  to  us  in  the  Gospel. 

18.  He  that  believeth.  He  who  by 
faith  receives  and  rests  upon  Him  alone 
for  salvation  as  He  is  offered  to  us  in 
the  Gospel,  trusting  in  His  atonement, 
embracing  His  righteousness,  relying 
on  His  finished  work,  and  receiving 
Him  in  all  His  offices  as  cm-  only 
Saviour.  ^  On  Him.  As  distinct  from 
any  and  all  other  objects  and  grounds  of 
confidence — renouncing  self- righteous- 
ness and  all  other  hopes.  ^  Is  not 
condemned.  He  is  not  in  a  condemned 
state.  Because  Christ  removes  the 
condemnation,  by  His  sufferings  and 
obedience  being  applied  to  his  case. 
He  accepts  Christ's  finished  work,  and 
in  Christ  he  stands.  He  stands  justi- 
fied by  faith  in  Christ,  and  has  accept- 
ance, peace,  and  all  the  blessings  of 
salvation.  This  agrees  exactly  with 
the  plan  of  grace  as  set  forth  by  Pavil  and 
all  the  apostles.  Rom.  8 :  1.  "  There  is 
therefore  now  no  condemnation  to  them 
that  are  in  Christ  Jesus'' — who  believe 
in  Him,  and  stand  in   Ilim.     "Being 


ready,  because  he  hath  not  be- 
lieved in  the  name  of  the  only- 
begotten  Son  of  Grod. 

justified  by  faith" — by  this  believing 
in  Christ  "  we  have  peace  with  God." 
Rom.  5:1,  &c.  This  agrees  also  with 
John  the  Baptist's  testimony,  (vs.  3G,) 
"  Hath  everlasting  life."  Tf  Condemned 
already.  That  is — by  the  very  nature 
of  the  case — he  who  rejects  the  only 
way  of  pardon  and  acquittal,  stands 
condemned — spurning  or  neglecting 
the  only  way  of  justification,  he  is  of 
course  condemned  already.  As  he  was 
condemned,  so  he  remains;  only  under 
condemnation  greatly  aggravated  by 
this  rejection  of  the  only  way.  So  that 
this  is  THE  condemnation  now,  above 
all.  vs.  19.  ^  Because.  Unbelief 
keeps  a  man  in  the  condemnation  from 
which  Christ  would  release  him 
through  the  exercise  of  faith.  He  is 
condemned  by  nature  ;  but  he  does  not 
perish  for  lack  of  any  way  of  salvation, 
but  for  lack  of  faith  in  the  only 
appointed  way.  Therefore  it  is  clear 
that  the  condemnation  takes  effect 
upon  him,  because  he  has  not  embraced 
the  offered  release.  This  is  also  the 
greatest  aggravation  of  his  condemna- 
tion. He  is  also  condemned  already 
by  this  very  rejection  of  Christ  with- 
out any  need  of  any  extra  act  of  God 
in  condemning  him.  "The  word  (of 
salvation)  that  Christ  hath  spoken,  the 
same  shall  judge  (condemn)  him." 
ch  12:  47,  48.  Observe— 1.  Unbe- 
lief seems  to  many  to  be  only  negative, 
and  no  positive  sin.  But  it  is  a  most 
heinous  and  aggravated  offence.  It  is 
putting  contempt  upon  God's  costly 
plan  of  grace.  Besides,  "he  that 
believeth  not  God,  hath  made  Him  a  liar, 
because  he  believeth  not  the  record 
that  God  gave  of  His  Son."  1  John  5: 
10.  2.  No  matter  how  amiable  and 
excellent  otherwise  a  man  may  be, 
unbelief  in  Christ  is  the  gi-eat  grievous 
sin  which  excludes  from  salvation,  and 
it  cannot  be  otherwise.  Hence,  all 
whom  the  Holy  Spirit  convinces  are 
convinced  and  convicted  of  this  sin — ■ 
because  they  believe  not  on  Christ,  ch.  16: 


64 


JOHN. 


[Age  30. 


19  And  this  is  the  condemnation, 
that  light  ^  is  come  into  the  world, 
and  men  loved  darkness  rather 
than  light,  because  their  deeds 
were  evil. 

a  c.  1.4,9-11.      6  Job  24. 13, 17.     Pr.  4. 18. 


9.  3.  We  see  that  the  reception  of 
Divine  truth  is  not  merely  intellectual, 
but  chiefly  a  moral  act. 

19.  And  this.  Our  Lord  here  states 
more  fully  the  whole  case  as  it  is  with 
every  man.  Many  wonder  why  they 
should  be  condemned.  They  cannot 
see  that  they  have  done  so  much  that 
is  evil,  they  do  not  consider  what  they 
have  omitted  to  do.  Here  is  the  rea- 
son given  for  their  condemnation,  and 
and  it  is  from  the  Judge  himself.  It 
is  their  willful  rejection  of  the  Light 
after  it  has  come  to  the  world.  *^Light.. 
Literally,  the  Light,  spoken  of,  ch,  1 :  7. 
Nicodemus  had  owned  that  Christ  was 
a  teacher  come  from  God — a  great 
teacher,  such  as  the  Jews  were  wont 
to  call  a  Light.  Christ  was  the  Light 
of  Lights — "the  Light  of  Life,"  the 
Light  which  was  "the  Life  of  men." 
ch.  1  :  4:  8:  12.  Nicodemus  was  not 
ready  to  follow  his  own  clear  convic- 
tions and  accept  of  Christ's  teacliings. 
And  in  all  cases  this  is  what  condemns 
men,  even  at  the  bar  of  their  own  con- 
science. *^Loved  darkness.  Literally, 
the  darkness  (spoken  of,)  that  of  their 
natural  condition.  This  is  a  general 
statement.  It  is  the  universal  history. 
"  The  darkness  comprehended  (re- 
tained, received,)  it  not."  ^Rather 
than  Light.  Literally,  the  light,  espe- 
cially the  true  light — Jesus  Christ.  J!e 
who  has  done  most  for  men,  suffered 
most  and  offered  most — is  most  avoided 
by  them.  How  strange  that  any  who 
can  have  light,  should  prefer  the  dark- 
ness. Such  hate  the  Scripture  as  ap- 
plied to  themselves.  The  reason  is 
not  that  the  revelation  is  not  clear 
enough,  or  well  enough  proved ;  but 
it  is  because  the  love  of  ignorance, 
error,  and  sin,  and  all  the  darkness 
and  corruption  of  nature  is  so  strong, 
that  they  choose  to  remain  in  their  nat- 
ural condition.     Any  turning  to  Christ 


20  For  every  one  that  doeth 
evil,  hateth  the  light,  neither 
^  Cometh  to  the  light,  lest  his 
deeds  should  ^  be  reproved. 

21  But  he  that  doeth  *=  truth 

1  or,  discovered,    c  1  Jno.  1. 6. 


is  avoided,  because  it  condemns  their 
whole  life  and  casts  away  all  their 
trusts  and  boasts  and  pleasures  of  sin. 

20.  Here  our  Lord  adds  a  still  fuller 
explanation  of  this  common  course  of 
men.  He  traces  it  to  a  radical  princi- 
ple of  depraved  nature.  Evil  doers 
do  not  love  exposure,  nor  seek  the 
truth.  IMen  do  not  come  to  the  Light 
there  is  in  Christ,  because  they  see 
that  it  will  expose  and  condemn  their 
darling  sins,  and  will  require  them  to 
give  up  their  wicked  indulgences. 
They  will  avoid  the  scripture  and 
prayer,  and  pungent  preaching,  or  con- 
versation on  this  great  subject,  for  this 
reason.  ^  Doeth  evil — practiccth  evil 
things.  In  ch.  5:  29,  this  same  dis- 
tincUon  is  observed  between  the  two 
classes.  ^ Be  reproved.  The  term  here 
used,  means  to  refute  or  expose,  with 
condemnation  of  the  wrong  conduct. 
It  is  the  same  term  as  is  used,  ch.  16: 
8,  of  the  Spirit's  work  in  convicting 
sinners.  This  distinction  of  opposite 
characters  would  apply  to  the  two 
classes  among  the  JeAvs — the  carnal, 
who  would  not  receive  Christ  when  He 
appeared  to  them,  and  the  spiritual, 
like  Simeon  and  Anna  and  Cornelius, 
who  waited  for  the  consolation  of  Is- 
rael. The  principle  is  general  and 
plain,  and  applies  to  all,  in  all  ages. 
vs.  21.  This  course  of  sinners,  will- 
fully rejecting  the  light,  shows  the  jus- 
tice of  their  condemnation.  How  could 
they  endure  heaven,  where  "the  Lamb 
is  the  light  thereof."     Rev.  21 :  23. 

21.  Doeth  truth.  Literally,  doeth, 
(worketh)  the  truth.  He  whose  deeds 
are  in  accordance  with  the  truth,  "as 
the  truth  is  in  Jesus  " — cometh  to  the 
light  that  he  may  have  everything 
clearly  manifested  and  nothing  con- 
cealed or  kept  in  the  dark,  that  he 
may  know  wherein  he  does  amiss,  and 
may  have  it  appear,  that  his  deeds  are 


Aqe  30.] 


CHAP.  III. 


65 


Cometh  to  the  light,  that  his  deeds 
may  be  made  manifest  that  they 
are  wrought  ^  in  Grod. 

If  22    After    these 


a  3  Jno.  11,  ! 


■wronght  in  God.  Instead  of  wishing 
to  have  his  deeds  concealed,  he  would 
have  them  revealed,  brought  to  light — 
not  for  any  vain  boast  before  men ;  but 
for  examination  of  himself  in  the  light 
of  God's  word — so  that  judging  himself 
ho  may  not  be  judged  and  condemned 
with  the  wicked.  1  Cor.  11:  31. 
•[  Cometh  to  the  light,  vss.  16,  18.  See 
ch.  18:  37.  1  John  3:  19.  The  gen- 
eral principle  is  to  be  applied  especially 
here.  This  is  only  another  mode  of 
expressing  that  believing  which  is  not 
merely  an  act,  but  a  spirit,  a  temper, 
a  principle  always  more  or  less  acting, 
whereby  we  receive  and  rest  upon 
Christ  alone  for  salvation.  Coming  to 
Christ  is  really  and  eminently  "coming 
to  the  light."  He  is  God's  revelation 
to  men,  "the  way,  and  the  truth,  and 
the  life."  Such  well-doers  will  come 
therefore  to  the  scripture,  from  a 
sincere  desire  to  know  what  God 
teaches,  and  will  come  to  Christ,  whom 
the  scripture  sets  forth.  The  princi- 
ple is  of  universal  application.  All 
sincere  men  would  come  to  the  light — 
but  sinners  have  a  bad  conscience,  and 
therefore  avoid  it.  All  who  are  true 
workers  of  good,  come  to  Christ,  and 
refuse  to  trust  in  themselves  or  in  their 
own  doing.  This  is  light  to  them — the 
way  of  light.  Any  other  plan  is  dark- 
ness. Of  course  it  is  not  taught,  that 
men  have  a  good  conscience  before 
they  have  faith,  or  that  by  believing 
we  deserve  the  praise  of  good  works, 
but  rather  that  no  one  can  be  said  to 
do  good  works  who  hates  the  light — 
and  will  not  come  to  the  true  Light  as 
revealed  in  the  Gospel.  ^  Made  mani- 
fest. Maybe  shown,  proved.  ^Wrought 
in  God.  This  is  the  object  in  coming 
to  the  light.  It  is  that  he  may  "prove 
his  own  works,"  and  know  that  they 
are  of  God,  and  "that  men  may  see  his 
good  works,  and  glorify  his  Father 
which  is  in  heaven."  Matt.  5.  It  is  not 
6* 


things  came  Jesus  and  his  dis- 
ciples into  the  land  of  Judea;  and 
there  he  tarried  with  them,  and 
*>  baptized. 


for  any  glorifying  of  self,  but  that  God 
may  be  glorified  in  him,  and  in  all  his 
daily  living.  It  is  to  have  it  seen  that 
his  works  are  wrought,  not  in  himself, 
or  in  any  reliance  on  his  own  strength, 
but  in  God — in  the  light  and  strength 
which  God  gives,  (Eph.  5:  8;  1  Cor.  7: 
39,)  to  show  that  his  life  has  its  sources 
in  God — "hid  with  Christ  in  God"— that 
his  works  are  only  proofs  of  this  new 
birth  by  the  Spirit.  Observe — We 
hear  nothing  of  the  working  of  this 
interview  upon  Nicodemus,  except  from 
the  effects.  We  hear  the  '^sound"  (vs.  8) 
of  the  Spirit's  efiScient  operation,  where 
his  devotion  is  afterwards  referred  to. 
ch.  7  :  50 ;  12  :  42  ;  19  :  39.  This  dis- 
course  teaches — 1.  The  absolute  neces- 
sity of  the  new  birth  in  the  case  of 
every  man,  whoever  he  be.  2.  The 
way  of  salvation  by  Jesus  Christ,  as 
originated  in  the  Love  of  God — and  as 
calling  for  men's  believing  reception 
and  embrace,  3.  The  condemnation 
of  sinners — so  aggravated  by  the  com- 
ing of  such  light,  of  such  sufficient 
knowledge,  of  such  light  which  is 
"the  life  of  men,"  so  different  in  this 
respect,  from  the  light  of  the  law, 
which  is  their  death.  Observe — Soon 
after  this  conversation  Jesus  and  His 
disciples  depart  into  the  vicinity  of 
John  the  Baptist,  who  again  testifies 
to  Him. 

^  23.  Jesus  remains  in  Judea  and 
BAPTIZES — Further  testimony  of 
John  the  Baptist. 

Matt.        I       Mark.       I        Luie.        I        John. 

I  I  |3.  22-36. 

22.  After  these  things.  Not  immedi- 
ately, but  a  while  after.  It  is  probable 
that  this  preliminary  work  in  Judea, 
of  which  John  gives  special  account, 
and  which  the  other  Evangelists  have 
not  recorded,  did  not  occupy  more  than 
two  months  in  all.  IF  The  land  of.  It 
is  here  meant  that  they  came,  on  this 


66 


JOHN. 


23  And  John  also  was  baptizing 
in  Enon,  near  to  Salim,  ^  be- 
cause there  was  much  water  there ; 
and  ^  they  came  and  were  bap- 
tized : 

a]Sa.9.4.    6  Matt.  3.  5,  6. 


occasion,  into  the  rural  districts  of 
Judea,  either  from  the  chief  city,  Jeru- 
salem, where  He  had  conversed  a  short 
time  previously  with  Nicodemus,  or, 
possibly,  from  Galilee,  ^  Baptized. 
Our  Lord  is  here  said  to  have  done 
what  was  done  by  His  authority ;  for, 
it  is  said,  (ch.  4:  1,  2,)  that  He  Him- 
self baptized  not,  but  His  disciples. 

23.  And  John.  John  the  Baptist 
we  see,  did  not  repel  those  who  will- 
ingly came  to  him,  though  Jesus  had 
thus  far  commenced  (through  His  dis- 
ciples) to  administer  the  Christian 
baptism.  Yet  John  invited  the  people 
less  than  before. — Bengel.  ^  Enon. 
This  name  is  from  a  word  signifying 
'■'■  fountain,'^  which  is  a  common  name 
for  watering  places,  (Ain.)  We  often 
made  our  stay  for  the  night  at  some 
Ain.  The  place  here  referred  to  is 
generally  located  fifty-three  miles  N, 
E.  of  Jerusalem,  in  Samaria.  The 
ancient  Salim,  or  Shalem,  however, 
(Gen.  33:  18,)  was  located  near  to 
Nablous,  towards  the  Jordan,  and 
South  of  the  hilly  range  of  Gilboa. 
This  would  seem  to  have  been  the  more 
probable  vicinity.  Some  understand 
it  to  have  been  the  spot  in  the  wilder- 
ness of  Judea  as  mentioned  in  Josh. 
15:  61,  where  Salim  is  named  in  the 
same  chapter.  \  Much  icater.  The 
phrase  is  "  ina:)\y  ivaters'^ — many  small 
streams.  This  would  serve  his  con- 
venience in  going  from  point  to  point, 
both  for  baptizing  and  for  drink  for  the 
people  and  cattle.  Some  imagine  that 
"much  water"  being  named  as  his 
reason  for  being  there,  refers  to  the 
depth  cf  the  water,  and  would  go  to 
prove  that  he  baptized  by  immersion. 
But  this  inference  is  utterly  destroyed 
by  the  literal  rendering — as  many 
streams  would  be  no  reason  for  an 
immersionist  to  tarrj^  there,  when  one 
deep  stream  like  the  Jordan  would  have 


[Age  30. 
was  not  yet  cast 


24  For  John 
into  prison. 

25  Then  there  arose  a  question 
between  some  of  John's  disciples 
and  the  Jews,  about  purifying. 


been  a  reason.  There  would  be  other 
reasons  for  selecting  a  well-watered 
region  for  several  days'  sojourn  in  that 
hot  land.  The  crowds  who  came  to 
be  baptized,  would  need  to  have  easy 
access  to  water  for  themselves  and  for 
their  animals  with  which  they  traveled. 
As  we  traveled  through  that  land  our 
dragomen  always  carefully  arranged 
to  have  us  stop  at  places  where  there 
was  good  water  with  ample  and  certain 
supplies.  All  other  conveniences  were 
made  secondary  to  this.  The  great 
scarcity  of  water  throughout  the  coun- 
try, and  the  danger  of  streams  being 
dry,  made  it  necessary  to  know  where 
the  water  would  he  sure — so  that  we 
might  stop  for  the  night  where  our 
company  and  the  animals  could  have 
drink,  and  where  water  would  be  fresh 
and  good  to  fill  our  bottles  till  we 
reached  the  next  water  station. 
Where  a  great  company  was  gathered, 
and  baptizing  also  was  to  be  done,  the 
many  waters  would  be  a  most  impor- 
tant consideration,  without  inferring 
anything  from  this  as  to  the  mode  of 
baptism.  We  observed  that  this  region 
was  the  best  watered  with  small 
streams,  gushing  from  springs  in  the 
hill  sides — little  rivulets  and  brooks. 

24.  For  John.  This  accounts  for 
John's  continuing  his  work,  as  his 
ministry  had  not  yet  come  to  an  end, 
and  Christ  had  not  yet  formally  and 
fully  entered  oa  His  public  official 
work,  as  He  did  after  John  was  cast 
into  prison.  The  other  Evangelists 
have  given  the  narrative,  more  or  less 
in  detail,  of  John's  imprisonment. 
This  Evangelist  only  alludes  to  the  fact. 
Christ's  baptizing,  throvigh  His  disci- 
ples, was  rather  preparatory  to  His  pub- 
lic ministry,  and  unaccompanied  by 
the  fuller  manifestation.  But  as  John's 
ministry  was  waning,  our  Lord's  was 
waxing.      H  Not  yet   cast,  &c.     Here 


Age  30.] 


CHAP.  III. 


67 


26  And  they  came  unto  John, 
and  said  unto  him,  Rabbi,  he  that 
was  with  thee  beyond  Jordan,  to 
whom  thou  *•  barest  witness,  be- 
hold, the  same  baptizeth,  and  all  ^ 
men  come  to  him. 

27  John  answered  and  said,  A " 

a  c.  1.  7. 15,  &c.  h  Ps.  65.  2.  Is.  i5.  23.  c  1  Cor.  2. 
12-U  ;  4.  7.     He.  5.  4.    Ja.  1. 17. 

it  is  implied  that  John  was  soon  after 
imprisoned,  but  not  yet.  And  this 
notice  is  thrown  in,  perhaps  to  guard 
against  an  inference  that  he  had  been 
imprisoned  already,  since  the  other 
Evangelists  had  not  recorded  any 
ministrations  of  Christ  prior  to  the 
Baptist's  imprisonment.  John's  aim, 
however,  is  to  narrate  the  events  in 
Judea,  and  he  accordingly  gives  these 
preliminary  doings  that  occurred  there. 

26.  The  different  baptizings  of  John 
and  our  Lord,  not  far  apart,  led  to  a 
questioning  about  the  two.  It  was 
started  by  John's  disciples.  They 
began  to  be  jealous  for  thoir  Master's 
wa  ling  reputation  and  work,  and 
hence  they  challenged  the  Jews  who 
went  for  Christ's  baptizing — as  to  the 
%chole  matter  of  purification.  This 
was  the  Jewish  term,  and  was  used  for 
the  Levitical  Baptisms,  ch.  2  :  6.  They 
probably  insisted  that  John's  baptism 
was  pre-requisite  even  to  Christ's ; 
while  on  the  other  hand,  the  Jews 
attending  upon  Christ's  baptism  would 
naturally  m-ge  that  the  Master's  pres- 
ence and  work  dispensed  with  that 
which  was  merely  preparatory  to  it. 
The  disciples  of  John  appeal  to  him. 
^  He  that.  Christ  is  here  referred  to 
as  one  yet  comparatively  unknown,  at 
least,  by  name.  ^  To  whom.  This 
may  convey  the  idea  that  He  who  was 
indebted  to  John's  testimony  for  his 
prominence  and  popularity,  was  now 
likely  to  supersede  .John.  \  All  men. 
The  multitude  flocked  to  Christ's  bap- 
tism. 

27.  A  man.  I,  who  am  only  a  man, 
cannot  (am  not  able  to)  receive  or 
assume  any  thing  except  by  Divine 
gift.     I  cannot  go  beyond  my  divinely 


man  can  ^  receive  nothing,  except 
it  be  given  him  from  heaven. 

28  Ye  yourselves  bear  me  wit- 
ness, that  I  said,  ^  I  am  not  the 
Christ,  but  that  ®  I  am  sent  before 
him. 

29  He  that  hath  the  bride  ^  is 

1  or,  take  unto  himself.  d  c.  1.  20,  27.  e  Lu.  1. 17. 
/Ca.  4.8-12.  Jer.  2.  2  Eze.  16.  8.  Hos.  2. 19.  20.  Matt 
22.2.     2  Cor.  11.  2.     Ep.5.25,  27.     Re.  21.  9. 

appointed  ofl&ce-work.  This  is  all  as 
it  should  be,  and  as  it  was  predicted 
to  be — and  as  I  announced  that  it  was 
to  be. 

28.  He  now  appeals  to  them  that 
this  was  just  what  he  had  all  along  de- 
clared. ^  IVie  Christ.  John  does  not 
directly  call  Jesus  the  Christ,  but  so 
speaks  of  him  that  this  may  easily  be 
inferred. — Bengel.  \  Before  Him.  This, 
points  personally  to  Jesus,  as  the  One 
whose  forerunner  he  was. 

29.  He  that  hath  the  Bride.  He  to 
whom  all  come,  thus  shows  himself  to 
be  the  Bridegroom,  by  having  the  bride 
attend  upon  Him.~See  Solomon's  Song. 
T[  Friend,  A'c.  This  refers  to  the  grooms- 
man— the  master  of  ceremonies — who 
is  also  the  particular,  personal  friend 
of  the  groom.  By  this  one  John  des- 
ignates himself,  and  his  name  (John) 
signifies  the  grace  or  "favor  of  God." 
1[  Which  standeth,  c^-c.  These  terms  ex- 
press his  own  attitude  of  icaiting  upon 
the  Master  whom  he  heralded.  ^  Re- 
joiceth  greatly.  Literally — rejoiceth  with 
joy, — '■'■without  sadness  and  envy." 
But  it  is  rather  the  Hebrew  idiom 
for  ^^ greatly  rejoiceth.^'  ^  Voice.  Be- 
cause His  voice  indicates  His  pres- 
ence, and  shows  that  his  own  pre- 
paratory heralding  work  is  fulfilled. 
Besides  this,  the  voice  of  such  a  friend 
cheers  and  charms  him.  This  may  re- 
fer to  a  part  of  the  ceremony  of  mar- 
riage among  the  Jews,  as  it  is  the  part 
of  this  officiating  friend  to  lead  the 
groom  in  to  the  spouse,  and  uncover 
her  face  to  him.  His  voice,  then,  would 
mean  the  joy  and  gladness  of  this  intro- 
duction. See  Jer.  7:  34;  25:  10.  In 
the  East,  this  introduction  on  the  mar- 
riage occasion,  is  often  the  first  sight 
that  the   parties  have  of  each  other. 


68 


JOHN. 


[Age  30. 


the  bridegroom  :  but  the  friend  "^ 
of  the  bridegroom,  which  standeth 
and  heareth  him,  rejoiceth  greatly 
because  of  the  bridegroom's  voice. 
This  my  joy  therefore  is  fulfilled. 


The  wliole  arrangement  for  their  mar- 
riage is  made  by  the  parents. — This 
that  they  comphxin  of,  he  rejoices  in. 
Observe — As  the  Bridegroom  is  here 
said  to  be  known  by  his  having  the 
Bride  (the  believing  church)  attending 
upon  him,  so  may  it  be  asserted,  that 
she  that  hath  the  Bridegroom  is  the 
Bride  —  the  people  ivho  have  Christ 
with  them  are  Christ's  Church.  T[  This 
my  joy.  This  would  seem  to  refer  to 
the  advent  of  the  Bridegroom,  as  wit- 
nessed by  his  voice — rather  than  to  the 
following  clause.  To  herald  Christ  is 
what  he  came  for,  and  he  is  satisfied 
to  exalt  Him. 

30.  He  must.  The  term  rendered 
**  must,"  is  commonl}^  used  in  the  New 
Testament  to  refer  to  the  Divine  pur- 
pose. It  points  to  the  necessity  in  God's 
plan.  It  is  ordained  that  He  must  in- 
crease. That  is,  to  Him  hereafter  ail 
must  come,  (Josh.  4  :  14,)  and  not  even 
death  would  hinder  that  increase  of 
Christ.  Hence,  the  Evangelists  speak 
very  differently  of  John's  death  and  of 
Christ's. — Bengel.  ^Decrease.  John's 
name  and  office  would  go  dou-n,  as 
Christ's  went  up — just  as  the  stars  grow 
dim  when  the  sun  rises.  Christ's  ad- 
vance would  make  John's  preparatoi"y 
work  decline,  for  he  was  sent  to  an- 
nounce Christ  as  coming,  and  to  point 
him  out  and  then  to  disappear.  And 
this  was  the  Divine  plan. 

31.  John  the  Baptist  here  continues 
his  discourse,  to  show  the  reason  why 
he  must  decrease,  while  Christ  must 
increase.  He  sets  forth  Christ's  supe- 
rior qualifications  and  prerogatives  as 
a  witness-bearer — that  He  has  a  higher 
rank — and  is  able  to  speak  not  of  what 
He  hears,  but  of  what  He  knows  from 
experience.  For  these  reasons  which 
he  here  gives,  John  was  properly 
enough  to  be  cast  in  the  shade  by  His 


30  He  must  increase,  but  I  must 
decrease. 

31  He  that  cometh  from  above,'' 
is  above  all :  he  '^  that  is  of  the 
earth,  is  earthly,  and  speaketh  of 

6  c.  6.  33  ;  8.  23.     Ep.  1.20,21    cl  Cor.  15. 47. 

coming.  As  the  principal  had  appeared, 
the  agent  might  disappear.  ^  He  that 
cometh.  Here  is  the  title  that  desig- 
nates Christ  as  the  comer  according  to 
the  prophecies.  "  He  that  cometh," 
or  "  He  that  should  come."  He  wa3 
Divinely  commissioned  the  Apostle  of 
our  profession.  ^  From  above.  This 
was  pn  appeal  to  the  Jewish  belief,  as 
they  admitted  the  Father's  authority, 
and  were  therefore  bound  to  recognize 
the  Son,  as  sent  from  Him.  TJ  Above 
all, — in  rank :  and  as  He  was  above  all, 
He  was  above  him,  of  course — and  so 
far  above  him  as  to  be  above  all  dig- 
nitaries or  functionaries  on  earth. 
T[  Of  the  earth.  John  now  describes 
his  own  origin  and  rank,  in  contrast 
with  that  of  Christ.  Literally,  it  reads, 
"  He  that  is  of  the  earth  is  of  the 
earth."  This  is  the  most  that  you  can 
make  of  him,  as  to  his  rank.  He  is 
infinitely  beneath  the  Divine  being. 
^  Speaketh.  Of  course  he  can  give 
only  what  he  has  got.  He  is  bounded 
by  his  own  being  and  relations.  He 
can  speak  only  of  earthly  things  from 
any  independent  knowledge  of  his  own. 
He  must  be  a  mere  mouth-piece  for 
God  in  proclaiming  heavenly  things. 
John  would  sink  himself  utterly  into 
insignificance  to  have  Christ  exalted. 
So  should  all  ministers  of  Christ  do. 
He  does  not  disparage  his  ministerial 
commission,  as  sent  to  proclaim  Christ. 
He  would  have  it  plainly  understood, 
that  when  Christ  Himself  appears,  (and 
in  comparison  with  Christ)  he  is  noth- 
ing. As  he  is  of,  and  from  the  earth, 
he  can  speak  even  of  heavenly  things, 
only  from  an  earthly  platform  and 
point  of  view.  Bengel  remarks,  that 
on  this  account,  the  multitude  are 
more  ready  to  hear  such  a  speaker. 
But  the  spiritual  excellence  of  a 
preacher  is  not  to  be  measured  by  the 
eagerness  of  the  hearers. 


Age  30.] 


CHAP.  III. 


the  earth  :    he  that  cometh 
heaven,  is  above  all. 
32    And   what    he    hath 


from 


seen 


and 
and 


heard;    that    he    testifieth ; 
no  *  man  receiveth  his  testi- 


mony. 
33  He 


that  hath  received   his 


32.  John  here  repeats  his  assertion 
of  Christ's  Divine  authority  and  supre- 
macy as  above  all — explaining  ch.  1 : 
1.  ]\  What  He  hath  seen.  John  de- 
clares that  Christ  could  speak  from  His 
own  personal,  immediate  knowledge, 
and  of  things  that  He  had  seen  in 
Heaven,  and  in  the  Godhead  whence 
He  came.  Ch.  1 :  18.  ^  Testifieth. 
Christ  could  hear  witness  of  heavenly 
and  divine  matters  as  He  personally 
knew  them  from  His  own  sight  and 
hearing.  While  John  could  only  sjjeak 
of  them,  at  this  great  distance  from 
them,  Christ  spoke  with  every  ad- 
vantage and  authority,  as  He  belong- 
ed to  the  bosom  of  the  Father,  (ch.  1 : 
18.)  and  was  even  while  on  earth  es- 
sentially in  Heaven,  as  to  His  Divine 
nature,  vs.  13,  ^  No  man.  John 
now  shows  that  while  Christ  deserves 
universal  attention,  on  account  of  His 
origin,  rank  and  personal  knowledge 
of  what  He  testifies,  He  is  received 
as  a  witness  by  comparatively  noiie. 
Bengel  says  that  John  so  ardently  de- 
sires that  Christ  f-hould  have  all,  that 
what  the  disciples  called  ^^  all"  (vs. 
20,)  John  calls  noiie,  ^' no  man,"  here. 

33.  It  appears  from  this  that  John 
did  not  mean  to  say  that  no?ie  received 
Christ's  testimony,  for  here  he  speaks 
of  those  who  did  receive  His  witnes=, 
as  he  himself  did.  and  others,  as  Si- 
mon, Andrew,  Nathanael,  &c.  ch. 
1 :  40,  &c.  i  Set  to  his  seal.  That 
is,  hath  certified — hath  put  his  seal  to 
the  acknowledgment — hath  subscribed 
for  himself,  and  confessed  and  profess- 
ed before  others.  '^That  God  is  true. 
That  is,  as  Christ  is  sent  from  the 
Father,  the  receiving  of  His  testimony 
.s  a  sealing  of  God's  truth.  And  far- 
ther, as  Christ  himself  is  God,  our  be- 


testimony  hath  ^  set   to  his   seal 
that  God  is  true. 

34  For  "  he  whom  God  hath 
sent,  speaketh  the  words  of  God  : 
for  God  giveth  not  the  Spirit  by 
measure  ^  unto  him. 

35  The  Father  loveth  the  Son,* 

5IJohn5.10.  cc.  7. 16.  d  Ps.  45.  7.  Is.  11.  2 ;  59. 21. 
c.  1. 16.     Col.  1.19.     B  ilatt.  28. 18. 


lieving  in  Him,  subscribes  to  the  truth 
of  God.  ch.  12  :  44.  This  agrees  with 
the  language  of  John  the  Evangelist,  1 
John,  5:  10.  "He  that  believeth  not 
God,  hath  made  him  a  liar ;  because  he 
believeth  not  the  record  that  God  gave 
of  His  Son."  Observe — Here,  again, 
in  another  way,  John  the  Baptist's  tes- 
timony of  Christ's  Godhead  is  set  forth 
by  the  Evangelist  in  accordance  with  his 
object  of  testifying  to  Christ's  Divinity. 

34.  Here  again  the  Baptist  refers  to 
Christ  as  the  sent  of  God — the  Ambas- 
sador of  God — the  Apostle  of  Jehovah — 
the  Servant  of  the  Most  High.  Isa.  42  : 
1.  As  thus  Divinely  commissioned 
and  sent  forth  from  God,  He  speaketh 
the  words  of  God — delivers  the  Divine 
message.  What  He  says  is  therefore 
to  be  received  as  the  very  language  of 
God  the  Father,  f  For  God.  Here  the 
reason  is  assigned  for  the  words  of 
Christ  being  Divine.  It  is  the  unlimited 
gift  of  the  Spirit  which  Christ  received, 
in  this  distinction  from  all  others — who 
had  it  only  measurably.  Ephes.  4 :  7. 
God  giveth  not  the  Spirit  by  measure  unto 
Him,  as  He  does  to  other  messengers,  or 
ambassadors  of  truth.  He  possessed  the 
Holy  Spirit  originally,  in  perfection,  and 
hence,  needed  not  to  receive  it  in  lim- 
ited supplies,  as  others  did.  The  Trinity 
here  appears — the  Father,  Son  and  Spirit. 

35.  Here  a  reason  is  assigned  for 
the  unlimited  gift  of  the  Spirit  to 
Christ,  viz  :  The  unlimited  love  of  the 
Father,  who  gives  the  Spirit.  See  Matt. 
11:  27:  29.  "For  that  love,  with 
which  embracing  the  Son,  He  embraces 
us  also  in  Him,  leads  Him  to  commu- 
nicate all  His  benefits  to  us  by  His 
hand." — Calvin.  The  Bride  is  His,  (vs. 
29,)  and  Life  is  His,  (vs.  36.)  Since 
therefore,   every  gift  and  blessing  ia 


70 


JOHN. 


[Age  30. 


and  hatli  given  all  things  into  his 
hand. 

36  He  *  that  belie veth  on  the 
Son  hath  everlasting  life  :  and  he 
that  believeth  not  the  Son  shall 
not  see  life;  but  the  wrath  ^  of 
God  abideth  on  him. 

oHa.2.4.    ver.  15.16.    6Ro.l.  18. 


put  into  Christ's  hand,  only  they  who 
"will  take  from  Christ's  hand  by  faith, 
can  have  any  saving  gift  or  blessing. 
He  has  purchased  them  all  by  his 
blood,  and  they  must  flow  through 
Him,  as  from  the  fountain.  Christ 
himself  ueclared  that  his  Father's  love 
to  us  was  so  great,  that  He  loved  Him 
especially,  because  He  laid  down  His 
life  for  His  peopl?, 

36.  The  Baptist  here  rises  to  a  high 
strain  of  Evangelical  doctrine,  and 
speaks  like  the  Evangelist  himself,  in 
setting  forth  the  absolute  need  of  faith 
in  Christ.  He  presents  it  in  the  strong- 
est light — as  if  rising  to  this  conclu- 
sion, or  irresistibly  borne  to  it  by  all 
he  had  just  surveyed.  Christ  being 
such  a  divinely  provided  SaAdour,  he 
who  receives  and  rests  upon  Him  by 
faith,  is  saved — He  hath  eternal  life, 
hath  it  already,  in  the  principle  within 
him,  and  in  the  promise  in  God's  word. 
Our  Lord  uses  the  same  language, 
(ch.  6  :  47. )  The  believer  obtains  par- 
don and  peace  by  faith  in  Christ, 
(Ptom.  4:  1,  8:  1.)  gets  release  from 
condemnation,  and  hath  passed  from 
death  unto  life.  T[  Believeth  not.  These 
two  clauses  agree  with  our  Lord's  com- 
mission, "  He  that  believeth  shall  be 
saved,  but  he  that  believeth  not  shall 
be  damned."  *^  Not  see  life.  As  there 
is  no  way  of  escaping  from  death  but 
by  the  deliverance  furnished  us  in 
Christ,  he  who  receives  not  this  by 
faith,  must  be  lost.  *'If  it  be  the 
office  of  Christ  to  save  what  Avas  lost, 
they  who  reject  the  salvation  offered 
in  Him,  are  justly  suffered  to  remain 
in  death." — Calvin.  They  shall  never 
see,  or  enjoy,  or  attain  to  life.  But 
they  lie  under  the  condemnation  and 
wrath  of  God,  from  which  Christ  alone 
could  have  rescued  them. 


CHAPTER  IV. 


Wi 


HEN  therefore 
the  Lord  knew 
how  the  Pharisees  had  heard  that 
Jesus  made  and  baptized  °  more 
disciples  than  John, 

c  c.  3.  22,  2S. 

CHAPTER  IV. 

^  24.       John's     Imprisonment    and 
Jesus's  Departure  into  Galilee. 


4.  12. 


Jfark 

Luke. 

6. 17-20. 

3.  19-20. 

1.14. 

4.14. 

4.  1-4. 


John  had  first  shown  how  Christ 
disclosed  Himself  to  a  devout  Israel- 
ite, Nathanael — and  obtained  a  confes- 
sion of  His  Messiahship — then,  how 
He  wrought  conviction  of  His  Divine 
Mission  in  the  mind  of  a  Jewish  Rabbi, 
by  His  miracles,  and  further  revealed 
Himself  by  His  discourse.  He  now 
proceeds  further  to  set  forth  the  Divin- 
ity of  cur  Lord  as  confessed  by  a 
Samaritan  woman,  and  gives  the  stri- 
king incidents.  This  occurrence  is 
not  immediately  connected  with  the 
former  chapter.  Johji^s  imprisonnunt, 
(^  24,)  as  recorded  by  the  other  Evan- 
gelists, belongs  first  in  the  history. 
In  the  3d  chapter,  vs.  22,  it  was  sta- 
ted that  Jesus  tarried  with  His  disci- 
ples sometime,  in  Judea — and  here  we 
are  told  that  after  that  delay.  He  re- 
turned into  Galilee.  John's  object  is 
alst3  here  seen  to  give  some  of  the  most 
important  discourses  of  our  Lord.  AVe 
observe  also  the  order  of  his  testimo- 
nies. Next  to  that  of  a  Jewish  Rabbi, 
he  gives  that  of  the  Samaritans,  who 
were  a  connecting  link  between  the 
Jews  and  Gentiles,  a  mixed  people, 
with  a  different  worship,  and  hated  by 
the  Jews.  It  was  in  this  same  order 
that  Christianity  went  forth — to  Sama- 
ria first,  from  Jerusalem.  Acts  8 :  5. 
And  so  it  was  jDredicted  by  our  Lord. 
Acts  1 :  8. 

1.  When  therefore.  The  reason  for 
this  movement  of  our  Lord,  is  dis- 
tinctly given.  *^  K7iew.  He  knew  it 
as  soon  as  it  came  to  pass,  and  knew 


Age  30.] 


CHAP.  IV. 


71 


2  (Though  Jeaus  himself  bap- 
tized not,  but  his  disciples,) 

3  He   left  Judea,  and  departed 
again  into  Gralilee. 


even  what  they  had  heard,  -without 
needing  any  report  of  it.  ^  Heard. 
That  is,  "  with  indignation  and  of- 
fence." *^ Made  and  baptized  more.  Lit- 
erally, makes  and  baptizes — is  now  doing 
it.  The  offence  of  the  Pharisees,  that 
is,  of  their  leaders,  may  have  been 
what  was  already  complained  of  by 
John's  disciples,  (ch.  3 :  26,)  the  grow- 
ing popularity  of  our  Lord.  This, 
however,  would  affect  them  differently 
from  the  followers  of  John.  John's 
baptizing  was  to  them  an  innovation. 
Hence,  they  had  early  sent  a  deputa- 
tion to  John,  to  know  by  what  author- 
ity he  baptized,  ch.  1 :  25.  They  were 
most  jealous  about  rites  and  ceremo- 
nies, and  claimed  to  be  the  regulators 
of  worship,  as  they  were  a  majority 
in  the  Sanhedrim ;  and  the  Sadducees 
cared  nothing  for  outward  forms.  And 
they  had  scarcely  allowed  John's  bap- 
tism, after  many  seai'ching  inquiries 
I  about  his  authority.  Now  this  man 
\  Jesus  was  even  going  beyond  John  in 
;  this  questionable  work.  '^  Jesus  Him- 
self. This  clause  may  be  added  either 
to  show  wherein  the  Pharisees  had 
been  misinformed,  or  perhaps  to  show, 
wherein  they  chiefly  woi'e  offended — 
that  Christ  was  instituting  the  ordi- 
nance, and  it  was  performed  already 
in  His  name,  by  His  disciples — and 
that  thus  these  common  men  were 
doing  what  was  scarcely  tolerated  in 
John  the  Baptist,  and  without  author- 
ity from  themselves,  the  Sanhedrim. 
Our  Lord  did  not  baptize,  as  Paul  did 
not,  because  baptism  was  not  salvation, 
and  His  office  was  rather  to  preach  and 
teach.  1  Cor.  1:  14-16.  ^  He  left  Judea. 
Because  He  knew  also  -\^hat  the  malice 
of  the  Pharisees  would  do.  He  did  not 
fear  any  danger  when  His  hour  should 
come.  But  He  had  not  yet  finished  His 
earthly  work.  Hence,  He  went  into 
Galilee,  to  be  removed  from  their  im- 
mediate jurisdiction.  Their  seat  was 
at  Jerusalem,  where  their  leaders,  who 


Tf  4   And   he   must 
needs  "  go  through  Samaria. 

5  Then  cometh  he  to  a  city  of 
Samaria,  which  is  called  Sychar, 

a  Lu.  2.  49. 

persecuted  our  Lord,  sat  in  the  Sanhe- 
drim. Mark  2 :  22.  Matthew  states 
(ch.  4:  11,  12,  17,)  that  it  was  when 
our  Lord  heard  that  John  was  imprison- 
ed, that  He  departed  into  Galilee.  But 
this  statement  of  .John,  alludes  to  the 
Pharisees'  knoicledge  of  John  Baptist's 
nvimerous  followers — and  that  now  they 
had  heard  that  Christ's  were  even  more 
numerous.  Their  knowledge  of  John's 
popularity  had  probably  just  led  to  his 
imprisonment — and  our  Lord  heard  of 
their  receiving  information  about  His 
greater  popularity,  in  a  way  to  show 
plainly  what  He  might  expect  from 
them  accordingly.  He  had  heard  of 
John's  being  imprisoned,  and  of  the 
Pharisees  having  even  a  stronger  mo- 
tive for  laying  hands  upon  Him,  from 
what  tliey  had  heard. 

\  25.  Our  Lord's  Discourse  with 
THE  Samaritan  Woman. — Shechem 
or  Xeapolis. 

Matt.          I        Mark.        I        Luke.        1      John. 

I  I  1 4.  4-42. 

4.  He  must  needs.  It  was  not  abso- 
lutely necessary,  but  this  was  the 
shortest  road,  and  especially  it  lay  in 
the  Divine  plan.  The  term  is  so  used 
by  John.  It  was  in  the  path  of  His 
mediatorial  purpose  and  work.  That 
was  always  to  our  Lord  the  best  road, 
which  was  the  road  to  spread  His 
Gospel,  and  to  save  lost  souls.  For 
this.  He  went  even  to  the  borders  of 
Tyre  and  Sidon,  just  to  seek  and  find 
the  poor  Syrophenician  woman.  And 
now  he  orders  His  course,  so  as  to  meet 
and  save  this  Samaritan  woman.  Our 
Lord's  purpose  here  was  not  mere 
speed,  since  He  tarried  two  days  on 
tlie  way.  None  but  the  very  strict 
Jew  passed  around  Samaria,  through 
Perea,  out  of  hatred  to  the  Samari- 
tans, vs.  9.  The  Galileans  ordinarily 
took  the  direct  course  of  about  three 
days  on  foot. 

5,  6.    Sijchar.      This   town  is   also 


72 


JOHN. 


[Age  30. 


near  to  the  parcel  of  ground  that 
Jacob  gave  '^  to  his  son  Joseph. 
6  Now  Jacob's  well  was  there. 

a  Ge.  33. 19 ;  48. 22.    Jos.  24.  32. 


named  in  the  Old  Testament  Sychem, 
or  Shechcm.  Gen.  12:  6.  It  was  called 
by  the  Romans  Flavia  Neapolis,  from 
which  the  present  Arab  name  Nablous, 
has  come.  It  lies  about  34  miles  North 
of  Jerusalem  and  15  miles  South  of 
the  city  of  Samaria,  and  in  the  narrow 
gorge  between  Mount  Gebal  and  Mount 
Gerizim.  Before  entering  the  gorge 
from  the  South,  we  came  upon  the 
well  of  Jacob.  Two  pairs  of  grey 
granite  columns  about  15  paces  apart, 
and  one  quite  similar,  outside  the  low 
rude  wall,  are  the  ruins  of  an  ancient 
church,  erected  to  mark  the  spot.  It 
is  remarkable  that  not  only  Jews  and 
Samaritans,  but  Christians  and  Moham- 
medans, all  agree  in  the  traditions  of 
Jacob's  well  and  Joseph's  tomb ;  and 
that  they  can  be  traced  back  as  early 
as  the  beginning  of  the  fourth  century, 
in  the  time  of  Eusebius,  the  Historian. 
The  well's  mouth  we  found  closed  by 
a  huge  stone,  and  it  was  quite  dry. 
We  came  to  it  in  the  heat  of  the  day, 
about  two  o'clock,  and  could  well  ap- 
preciate our  Lord's  weariness  which 
led  Him  to  sit  carelessly  down  upon  the 
well-side,  as  we  also  did.  At  the 
junction  of  two  valleys,  and  looking 
up  through  the  narrow  pass  between 
the  two  great  hills  of  Ebal  and  Geri- 
zim, it  is  a  retired  and  beautiful  spot. 
We  wished  in  that  quiet  and  sacred- 
ness,  as  it  was  on  the  eve  too  of  the 
Sabbath,  that  our  Lord  would  meet  us 
there  and  talk  with  us,  as  He  did  with 
the  woman  so  long  ago.  The  people 
of  Nablous  are  the  most  bigoted  and 
hostile  toward  Christians.  Boys  hoot- 
ed and  spat  at  us,  and  threw  stones, 
which  we  learned  was  only  a  common 
expression  of  this  feeling  there.  It  is 
strange  that  there,  where  they  refused 
Christ  their  hospitality,  and  where  the 
disciples  would  have  called  fire  down 
upon  them,  and  where  afterward  the 
Spirit  descended,  the  old  hostility 
should  yet  exist.  The  place  has  now 
Bome  12,000  inhabitants,  and  fine  ba- 


Jesus  therefore,being  wearied  with 
Ms  journey,  sat  thus  on  the  weH : 
and  it  was  about  the  sixth  hour. 


zaars.  Large  granite  columns  are 
here  and  there  to  be  seen,  lying  along 
the  side  of  the  streets.  At  the  further 
gate  we  saw  a  group  of  lepers  stand- 
ing— one  with  the  nose  eaten  ofi" — 
others  white  around  the  wrist.  Fifteen 
of  them  followed  us  to  our  tents.  As 
we  were  alarmed,  our  Dragomau  offer- 
ed them  two  piastres  each,  to  go  away. 
They  refused,  and  demanded  five. 
Towards  evening  we  rode  up  the  steep 
and  stony  sides  of  Mount  Gerizim.  On 
the  summit  are  immense  ruins,  of  bev- 
eled stone  work,  indicating  a  great 
antiquity,  and  supposed  by  some  to  be 
the  remains  of  the  Old  Temple  there, 
as  they  contend,  but  this  is  not  likely. 
On  our  way  to  Samaria,  near  "the 
drowned  meadow,"  we  met  a  Samari- 
tan named  Yakob,  whom  we  found  to 
be  the  man  that  recovered  the  Bible 
dropped  by  Bonar  and  ]\IcCheyne, 
down  the  well  of  Jacob.  He  said  that 
the  day  after  the  morrow — the  Pass- 
over, was  their  great  feast  day.  That 
they  were  then  to  sacrifice  their  seven 
lambs  on  Mount  Gerizim,  according  to 
the  Divine  command — that  they  had 
the  ancient  Law  written  on  Gazelle 
skin,  and  thirty-four  hundred  and  sixty 
years  old  ;  that  they  were  sixty-seveu 
in  number  now,  and  as  soon  as  they 
should  reach  seventy,  they  would  be 
the  greatest  people  in  the  world  ;  as 
this  was  the  number  with  Avhich  Jacob 
went  down  to  Egypt  and  became  a 
nation.  They  keep  Saturday  as  their 
Sabbath.  They  have  a  synagogue,  and 
have  public  praj^crs  there,  at  morning, 
noon  and  evening,  and  meet  also  on  the 
four  great  festivals,  Passover,  Pente- 
cost, Tabernacles  and  Atonement. 
They  read  the  Law.  They  have  no 
dealings  v/ith  the  Jews  at  this  day,  as 
of  old  the  Jews  had  none  with  them. 
T[  Parcel  of  ground.  From  Gen.  33  : 
19,  we  find  that  Jacob  bought  a  field 
near  Shechem — and  from  Josh.  24: 
32,  we  find  that  Joseph  was  buried 
there,  and  it  is  said  that  it  became  the 


Age  30.] 


CHAP.  IV 


73 


7    There    cometli    a  womau   of 
Samaria  to    draw   water.     Jesus 

inheritance  of  the  children  of  Joseph. 
This  well,  as  Robinson  suggests,  may 
have  befen  dug  by  Jacob  for  an  inde- 
pendent supply  of  water  on  this  plot 
of  ground,  as  the  region  around  here,  is 
well  watered  otherwise.  We  saw  a  white 
tomb  near  the  foot  of  the  hill,  which 


salth 
drink. 


iiuto    her,     Give    me    to 


is  pointed  out  as  the  tomb  of  Joseph. 
See  Ileb.  11 :  22.  '^Sat  thus:  or  accord- 
v^glij — that  is,  as  He  was  tired.  The 
woi-d  thus,  stands  connected  with  the 
word  therefore,  and  reads  ^Hhere/ore — 
50,"  therefore  being  wearied,  so  ][e  sat 
doAvn,  &c.    ^On  the  well.     As  we  found 


(be  well,  there  was  ovei    :iit    mouth  »  ' 
vaulted  chamber,  which,   tc..'Ugb   now  j 
oeiow    the   surface,    may    have     tfcen  j 
origiua/v  the  well-curb,  that  often  is  j 
to  bt»  seec  around  these  ancient  wells,  i 
in   Palestrae.     In   the  valley   beyond 
Samaria,  we  round  a  well,  which  had 
overflown,  ;ind  it  seemed  only  a  shal- 
low pond  ot   wjitei,  with  a  large  stone 
in  the  centre.     Jne  of  our  company,  an 
active,  muscular  man,  rode  up  to  it  to 
give  his  thirsty  horse  ;i    drink.     The 
animal,     stepping    forward    into    the 
water,  to  enjoy  a  fi-ee  draugbt,  pitched 
into  the  well.     The  rider  instinctively 
sprang  forward,  and  laid  hold  of  the 
stone,  which  proved  part  of  the  well- 
curb  ;  while  the  poor  horse  was  strug- 
gling in  the  well,  just  keeping  his  head 
7 


out  of  the  water.  It  was  only  by 
laying  hold  of  him  with  all  our  forces, 
by  bridle,  saddle  and  mane,  that  we  at 
length  succeeded  in  dragging  him  out. 
^  Sixth  hour.  That  is,  twelve  o'clock 
at  noon  It  was  the  hotir  for  mid-day 
meal,  and  hence,  the  disciples  had  gone 
into  the  town  to  buy  food. 

7.  Woma?i  of  Samaria.  Not  from 
the  city  of  Samaria,  but  a  Samaritan 
woman,  from  Sychar  the  adjacent 
town.  In  the  East  it  is  still  the  busi- 
ness of  women  to  carry  water,  (as 
above) :  and  it  is  customary  for  trav- 
elers to  stop  at  wells,  or  fountains, 
which  are  few,  and,  in  that  warm  coun- 
try, most  refreshing  on  a  jotirney.  It 
was  to  be  a  sign  to  the  two  disciples 
commissioned  to  prepare  the  Passover, 


74 


JOHN. 


[Age  30. 


8  (For  his  disciples  \^'e^e  gone 
away  unto  the  city  to  buy 
meat.) 

9  Then  saith  the  woman  of 
Samaria  unto  him.  How  is  it 
that  thou,  being  a  Jew,  askest 
drink  of  me,  which  am  a  wo- 
man of  Samaria  ? — for  the  Jews 


tliat  they  should  meet  a  man  bearing 
a  pitcher  of  water — Avhich  was  unusu- 
ah  Tf  Give  me.  Our  Lord  improves 
her  errand  to  press  His  own  errand. 
He  asks  of  her,  in  order  to  have  her 
ask  of  Him.  This  is  the  spirit  in 
which  He  makes  all  His  demands  upon 
us.  It  is  not  that  He  has  need,  so 
much  as  that  He  may  lead  us  to  obtain 
the  blessings  which  He  has  to  give,  and 
which  we  so  perishingly  need. 

8.  The  Evangelist  mentions  this  to 
show  how  He  came  to  ask  of  her,  as 
His  disciples  were  not  present.  Our 
Lord,  as  a  man,  hungered,  and  thirsted, 
and  was  weai'ied.  But  His  meat  was 
to  do  His  Father's  will,  and  to  give  His 
salvation  to  sinners,  \The  city.  Sy- 
char.  It  was  about  half  an  hour's  dis- 
tance from  the  well. 

9.  IIow  is  it.  She  knew  from  His 
dress,  features  and  accent,  (Judges  12  : 
6,)  that  He  was  a  Jew.  She  inquires, 
therefore,  on  account  of  her  surprise  at 
His  asking  of  her  a  favor,  or  to  express 
her  national  alienation  fi-om  the  Jews — 
probably  the  former.  The  explanatory 
clause  here  added,  is  ccmmouly  taken 
as  the  Evangelist's  and  not  the  woman's. 
T[  No  dealings.  The  disciples  had  gone 
into  the  city  to  buy  meat — which  shows 
that  there  was  some  dealing  between 
them.  But  no  social  intercourse  ex- 
isted. The  enmity  originated  at  the 
building  of  Zerubbabel's  temple.  Neh. 
4 :  2.  Ordinarily,  the  Jews  were  not 
allowed  even  to  buy  of  the  Samaritans. 
But  our  Lord  did  not  encourage  such 
a  feeling. 

10.  If  thou  kneioesf.  Our  Lord's 
reply  would  rather  intimate  that  she 
made  objection  to  His  request.  Else 
it  was  meant  to  show  her  that  He  does 


have  no  dealings  ^  with  the  Sa- 
maritans. 

10  Jesus  answered  and  said  unto 
her,  If  thou  knewest  the  gift  ^'  of 
God,  and  who  it  is  that  saith  to 
thee,Give  me  to  drink;  thou  would- 
est  have  asked  of  him, and  he  would 
have  given  thee  living  °  water. 

oAc.  10.  28.  6Kp.  2.  8.  c  Is.  12.  3  ;  41. 17,  18.  Je.  2. 
13.      Zee.  12.1;    1J.8.    Re.  22. 17. 

not  partake  of  the  .Tewish  enmities 
toward  her  people.  Ho  therefore  hints 
to  her  that  she  has  more  to  expect 
from  Him  than  He  could  possibly  ask 
of  her.  *[]  The  gift  of  God.  Here 
Jesus  opens  to  her  His  meaning — that 
He  was  no  common  Jew — and  that  He 
was  divinely  commissioned  to  give  to 
her  more  than  she  could  give  to  Him, 
and  rather  to  give  than  to  take.  The 
obligation  would  be  all  on  her  side  if  she 
only  understood  it.  This  gift  is  Christ, 
Avho  is  "the  unspeakable  gift,''^  (2  Cor. 
9;  15,)  as  is  further  expressed  in  the 
next  clause.  If  she  only  knew  who 
He  was,  she  would  understand  God's 
gift  which  He  came  to  bestow.  This 
may  refer  more  expressly  to  the  Holy 
Spirit,  as  symbolized  by  the  water — 
which  was  the  gift  which  He  should 
impart,  ch.  7  :  37-39.  T[  Living  ualer. 
Here  our  Lord  further  hints  of  His 
high  spiritual  meaning.  He  had  living 
water  to  give.  In  a  mere  natural 
sense  this  would  mean,  spring  water 
in  distinction  from  cistern  ivaier — run- 
ning water  and  not  stagnant.  In  a 
higher  sense  he  meant  it  as  being  the 
"water  of  life;"  (Rev.  22:  1,)  from 
"  the  fountain  of  living  waters."  Jer. 
2:13;  17:  13.  In  Palestine,  where 
water  is  scarce,  ^'  living  tcater" — that 
is,  running  water,  or  water  perpetually 
supplied — as  in  springs  and  fountains 
and  deep  wells — is  counted  very  pre- 
cious. Where  these  are  lacking,  they 
often  hew  out  cisterns  from  the  lime- 
stone rock,  to  catch  the  rain  and  hold 
a  supply  for  travelers  along  a  desert 
road.  Coming  up  from  the  Dead  Sea 
to  Bethlehem,  we  were  suffering  from 
thirst  until  we  came  to  such  a  large 
reservoir  hewu  out  of  the  rock,     The 


Age  30.] 


CHAP.  IV. 


75 


11  The  woman  saitli  unto  him, Sir, 
thou  hast  nothing  to  draw  with, 
and  the  well  is  deep  :  from  whence 
then  hast  thou  that  living  water '/ 

12  Art  thou  greater  than  our 
father  Jacob,  which  gave  us  the 
well,  and  drank  thereof  himself, 
and  his  children,  and  his  cattle  ? 

13  Jesus  answered  and  said  unto 


water  was  covered  "with  a  geeen  scum, 
and  looked  most  uninviting.  But  on 
letting  down  a  skiu  bottle  by  a  cord, 
the  scum  was  found  to  cover  cool,  clear 
water,  which  was  most  sweet  and 
refreshing.    See  Plate,  p.  73. 

11.  To  draw  ivith.  The  term  means 
a  bucket,  or  bottle,  such  as  they  let 
down  with  a  cord  into  the  well.  Ti-av- 
elers  carry  these,  as  we  also  did.  The 
woman,  living  in  mere  earthly  ideas, 
does  not  yet  catch  the  spiritual  sense, 
but  refers  to  the  well.  She  was  evi- 
dently puzzled,  as  we  see  from  her  next 
question.  If  Deep.  The  well  is,  by 
some  measurements,  seventy-five,  by 
others,  a  hundred  and  five  feet  in  depth, 
nine  in  diameter.  %  That  living  water. 
Literally — "  The  water  which  is  living,^'' 
"  from  wells  of  salvation."  Isa.  12  :  3  ; 
Zach.  14:  8.  "For  with  thee  is  the 
fountain  of  life."  Ps.  86:  9. 

12.  She  sees  that  lie  claims  some 
prerogative,  she  knows  not  what,  and 
now  addresses  Him,  "&>."  \  Art 
thou  greater — more  excellent.  She  now 
wants  to  know  if  He  boasts  of  any 
thing  beyond  the  patriarch  Jacob — of 
any  better  Avater,  or  better  well,  or 
more  abundant  supply.  She  claims 
Jac  'b  as  the  father  of  her  nation,  as 
the  Samaritans  still  do.  The  Samari- 
tans were  a  mixed  people,  springing 
partly  from  a  remnant  of  the  ten  tribes, 
and  partly  from  Chaldeans  brought 
thither.  Hence,  they  were  regarded 
as  a  connecting  link  between  the  Jews 
and  the  Heathen.  And  this  was 
rej^ognized  in  the  plan  for  the  progress 
of  Christianit3^  Acts  1 :  8;  10:  28. 
When  men  are  called  to  give  up  their 
false  systems,  they  fall  back  upon 
their  ancestors  who  have  handed  these 


her,  AVhosocver  drinketh  of  this 
water  shall  thirst  again  : 

14  But  =*  whosoever  drinketh  of 
the  water  that  I  shall  give  ^  him, 
shall  never  thirst :  but  the  water 
that  I  shall  give  him  shall  be  in 
him  "^  a  well  of  water  springing  up 
into  everlasting  life. 

15  The  woman  saith  unto  him, 

ac.6.  35,  5S.     6  c.  17.  2,  3.    Rom.  6.  23.     c  c.  7.  38. 

down  to  them,  and  so,  one  generation 
of  falsehoods  supports  another.  How 
many  hoary  systems  of  superstition, 
and  irreligion  stand  on  no  better 
foundation  than  their  antiquity.  And 
yet  the  newness  of  a  theory  is  no  proof 
of  its  worth,  any  more  than  its  an- 
tiquity is,  in  itself,  a  disproof  of  it. 
%  Gave  us.  This  was  tlie  common 
tradition — and  the  well  had  so  much 
greater  value,  in  her  view,  because  it 
was  used,  as  she  believed,  by  Jacob, 
who  owned  the  ground,  and  because  it 
was  a  gift  or  bequest  from  him,  as  she 
believed,  to  her  people.  All  this  was 
said  boastingly  in  a  Avay  that  would 
convey  a  passing  reflection  upon  the 
Jews,  as  not  thus  descended  from 
Jacob,  or,  at  least,  not  so  honored  by 
him, 

13.  Our  Lord  now  further  opens 
His  meaning,  and  declares  that  He  can 
give  a  better  supply  than  she  could  get 
from  the  best  well  on  earth.  He  says 
nothing  of  being  greater  than  Jacob. 
He  appealed  to  her  own  experience  as 
to  the  inability  of  that  water  to  satisfy 
her  thirst  beyond  the  present  time, 
much  less  for  all  the  future.  And 
herein  He  promised  a  much  better 
kind  of  water — allowing  no  distressing 
thirst — as  its  supply  and  satisfaction 
never  fail. 

14.  In  him.  A  supply  tcithin — a 
portable,  internal  well  or  fountain — 
how  wonderful !  to  be  carried  about 
in  the  bosom.  This  shows  that  it  was 
a  spiritual  matter — a  gushing  tccll  in 
the  heart,  springing  up  unto  everlasting 
life — flowing  forever — and  ending  in 
life  everlasting,  which  alone  can  realize 
its  full  benefits, 

15.  This  was  such  a  commendation 


76 


JOHN. 


[Age  30. 


Sir,  give  me  this  water,  that  I 
thirst  not,  neither  come  hither  to 
to  draw. 

16  Jesus  saith  unto  her,  Go,  call 
thy  husband,  and  come  hither. 

17  The  woman  answered  and 
said,  I  have  no  husband.  Jesus 
said  unto  her.  Thou  hast  well  said, 
I  have  no  husband  : 

18  For  thou  hast  had  five  hus- 


of  what  He  had  to  give,  that  she  could 
no  longer  hesitate  to  ask  it  of  Him. 
It  would,  at  least,  save  her  the  trouble 
of  coming  constantly  to  draw,  at  that 
well.  Oh !  how  much  severer  trouble, 
heart  trouble,  it  would  save  her,  she 
did  not  yet  understand.  So  our  Lord 
gently  leads  her  into  the  truth — taking 
her  up  at  the  lowest  point,  and  from 
her  carnal  perceptions  draAving  her 
along  by  divine  constraints  to  heavenly 
realities.  From  the  following  verses, 
we  infer  that  beyond  the  meaning  of 
this  to  us  all,  there  was  a  special 
application  to  this  woman  who  had 
been  vainly  going  "to  the  broken  cis- 
terns of  carnal  lust."  Observe. — 1st. 
Christ  is  the  fountain  of  all  grace  and 
peace,  and  every  blessing.  2d.  The 
religion  of  Christ  is  an  unfailing  supply 
for  all  times  and  necessities.  Sd.  The 
true  Christian  has  his  sources  of  happi- 
ness within  the  soul — in  the  hope  and 
joy  and  peace  wliich  Christ  gives,  as 
"the  unspeakable  gift  of  God." 
"Christ  in  him,  the  hope  of  glory." 
4th.  It  is  a  living  resource  when  all 
earthly  springs  are  dry.  5th,  It  is 
life.  The  true  believer  in  Christ  hath 
everlasting  life  in  possession.  It  is 
everlasting  in  its  nature.  He  has  now 
the  beginning  of  it,  and  it  ends  in  life 
everlasting. 

16.  Go  call  thy  hushand.  This  is  His 
first  step  in  granting  her  request, 
though,  alas,  she  little  understood  it 
so.  His  first  work  is  to  convince  her 
of  sin.  This  is  the  first  business  of  the 
Comforter  whom  He  now  gives,  (ch. 
16.  )  He  was  also  taking  the  same 
method  as  with  Nathanael,  to  show  His 


bands ;  and  he  whom  thou  now 
hast  is  not  thy  husband  :  in  that 
saidst  thou  truly. 

19  The  woman  saith  unto  him, 
Sir,  I  perceive  ^  that  thou  art  a 
prophet. 

20  Our  fathers  worshipped  in 
this  mountain ;  ^  and  ye  say,  that 
in  Jerusalem  °  is  the  place  where 
men  ought  to  worship. 

a  c.  1.48,  49    6Ju.9.  7.     cDe.12.5-11.    lKi.9.3. 


omniscience,  by  disclosing  his  perfect 
knowledge  of  her  case  and  history, 
(ch.  1 :  48,  49.) 

17.  This  was  nothing  new  to  our 
Lord.  He  perfectly  knew  her  whole 
life  of  sin,  but  this  was  her  vain  at- 
tempt to  cover  the  facts  by  her  equiv- 
ocation. She  spoke  the  literal  truth, 
and  our  Lord  exposed  the  case  as  being 
to  her  shame — the  more  true,  the  more 
disgraceful. 

18.  Five  husbands.  She  had  had  so 
many,  lawfully,  no  doubt,  as  distin- 
guislied  from  this  sixth  one,  who  waa 
not  lawful,  but  she  had  left  them,  per- 
haps luilawfully,  or  they  had  been  di- 
vorced from  her,  or  had  died.  T[  Truly. 
Literally,  "  This  true  thing  thou  hast 
said,"  This  one  thing  is  true. 

19.  This  discriminating  knowledge 
of  her  case  opens  her  eyes,  as  it  prob- 
ably also  wakens  her  conscience,  ^  A 
Prophet.  A  Divine  teacher — not  nec- 
essarily one  who  foretells  future 
events.  Here  she  virtually  confesses 
that  His  account  of  her  case  was  true, 
though  she  did  not  own  Him  to  be  the 
Messiah,  (ch.  6:  14,  15.)  She  saw 
only  that  He  must  be  from  God.  She 
had  got  only  as  far  as  Nicodemus  was 
when  he  first  came  to  Christ. 

20.  Possibly  she  was  so  far  con- 
vinced of  His  Divine  mission,  as  to 
seek  some  instruction  about  acceptable 
worship.  Or,  perhaps  before  accept- 
ing any  religion  from  Him,  she  would, 
naturally  enough,  fall  back  upon  the 
old  difiiculty  between  their  worship 
and  the  Jews.  So,  commonly,  when 
men  are  convinced  of  sin,  they  put 
forth  the  objections  to  one  or  another 


Age  30.] 


CHAP.  IV. 


77 


21  Jesus  saith  unto  lier,  Woman, 
believe  me,  the  hour  cometh,  when 
'ye  shall  neither  in   this  moun- 


llal.  1.11.     Matt.  18.  20. 


chm-ch  as  an  excuse,  or  the  inconsist- 
encies of  professors,  or  the  doubtful 
forms  of  worship  in  use.  They  take 
a  momentary  refuge  behind  "the 
Beets  "  in  the  church,  or  often  pass  from 
one  excuse  to  the  other.  Tf  Our  fathers. 
Our  Samaritan  fathers,  or  perhaps 
meaning  the  patriarclis,  and  thus  re- 
flecting upon  the  Jews.  T[  This  moun- 
tain. Mount  Gerizim,  which  she  could 
point  to,  rising  very  near  to  Jacob's 
well,  where  they  sat,  and  overlooking 
the  town  of  Sychar.  On  the  summit 
the  Samaritans  had  erected  their  tem- 
ple, while  the  Jews  had  built  theirs  at 
Jerusalem.  See  Neh.  13:  28.  It  was 
destroyed  B.  C.  129,  by  John  Hj-rca- 
nus.  AVe  saw  on  the  summit  a  small 
chamber,  where  the  priest  officiated  to 
the  sixty-seven  Samaritans  at  that 
passover.  Gerizim  was  the  Mount  of 
blessing,  and  Ebal  the  Mount  of  curse. 
Their  copy  of  the  five  books  of  Moses 
has  Gerizim,  instead  of  Ebal,  in  Deut. 
27  :  4.  Some  travelers  imagine  that 
Ebal  is  more  barren-looking  than  the 
other,  but  it  is  scarcely  so.  The  as- 
cent of  Gerizim  we  found  most  stony 
and  difficult  with  horses.  The  mas- 
sive ruins  on  the  summit  are  judged  to 
he  the  remains  of  a  castle,  erected  by 
Justinian.  The  walls  are  about  ten 
feet  in  thickness,  and  we  wandered 
over  huge  heaps  of  grey  granite  bev- 
eled stones,  ready  to  believe  that  it 
might  have  been  their  ancient  temple, 
though  they  do  not  so  regard  it.  Tliey 
show  you  the  place  near  these  ruins, 
where  they  say  are  the  twelve  stones, 
brought  up  by  Israel  from  the  Jordan. 
They  believe  that  on  that  Mount,  also, 
Abraham  was  directed  to  offer  up 
Isaac,  and  that  there,  not  on  Moriab, 
that  interesting  event  occurred.  They 
call  it  the  holy  mountain,  and  turn 
their  faces  toward  it  in  prayer.  ^  Ye 
say.  Ye  Jews,  in  opposition  to  the 
Samaritans,  say  that  the  place  for 
Divine  worship,  appointed  by  God,  is 
m  Jerusalem.     The  rivalry  and  hatred 


tain,  nor  yet  at  Jerusalem,  wor- 
ship the  Father. 
22  Ye    worship  ^  ye  know   not 

6  2  Ki.  17.29. 

between  the  two  people  was  so  great, 
that  the  Samaritans  would  not  allow  the 
common  hospitalities  of  their  country 
to  our  Lord  and  His  disciples  when 
they  would  pass  through  their  land, 
because  their  face  was  as  though  they 
would  go  to  Jerusalem.  Luke  9  :  53. 
*^ Jerusalem.  On  "Mount  Zion,"  as  it 
was  commonly  called — including  Mo- 
riah,  which  was  more  properly  the  site, 
the  temple  of  Solomon  was  built.  The 
name  "  Moriah"  seldom  occurs.  The 
two  hills  are  adjacent  and  only  separated 
by  the  Tyropeon.  A  bridge  connected 
the  temple  with  Zion,  and  the  ruins  of 
it  still  remain.  The  massive  stones 
jut  out  from  the  wall,  broken  off,  at 
the  springing  of  the  arch,  but  show- 
ing plainly  their  connection  with  that 
bridge,  as  described  by  Josephus.  We 
examined  the  remarkable  manner  in 
which  they  are  morticed  into  the  im- 
mense stones  of  the  temple  waU.  See 
Notes  on  Luke,  and  Plate. 

21,  Our  Lord  answers  her  that  all 
these  differences  are  of  small  account. 
The  forms  are  not  the  essentials.  The 
heart  is  that  which  is  chiefly  required 
in  worship,  ^[Neither.  That  is,  not. 
only  here  or  there — not  in  any  place 
exclusively.  Our  Lord  here  perhaps  re- 
ferred to  the  success  that  would  attend 
the  Gospel  in  Samaria,  Acts  8. 
T[  The  Father.  God  the  Father,  who  is 
so  superior  to  their  father  Jacob. 

22.  Our  Lord  now  shows  that  the 
Jewish  worship  alone  was  the  true,  and 
in  this  He  spake  as  a  Jew.  If  Yeu-or- 
shij).  The  Samaritans  received  only 
the  Pentateuch — rejected  the  further 
revelations  of  God  by  His  prophets. 
Therefore  they  had  not  the  oracles,  and 
covenants,  &c.,  (Rom.  3:  1,  2,)  as  the 
Jews  had,  and  they  had  no  proper,  full 
knowledge  of  God,  as  He  had  revealed 
Himself  for  an  object  of  intelligent 
worship.  IF  What.  He  does  not  say 
whom,  for  the  question  was  not  about 
a  true  or  false  God — but  what — as 
though  their  views  of  worship  altogeth- 


78 


JOHN. 


[Age  30. 


what:  we  know  what  we  worsliip; 
for  ^  salvation  is  of  the  Jews. 

23  But   the    hour  cometh,  and 
now  is,  when   the  true  worship- 


er, were  vague,  and  without  any  clear 
idea  of  God's  personal  revelations,  and 
certainly  without  any  true  idea  of  God 
in  Christ,  or  of  the  Messiah,  who  was 
revealed  so  especially  in  the  prophets. 
Theiz-  separate  worship  liad  its  origin 
in  sinful  spite.  Their  independent  tem- 
ple set  up  there  was  contrary  to  the 
Divine  appointment  which  fixed  the 
sanctuary  upon    Zion.     2  Sam.    7 :  2, 


1  Kings,   5 :     5,    12 


15- 


They  therefore  cut  themselves  loose 
from  the  Saviour,  and  from  salvation, 
which  is  of  the  Jews  "  of  Avhom,  as 
concerning  the  flesh,  Christ  came." 
Rom.  9  :  5.  They  have  kept  up  to 
this  day  their  separate  pretension,  aud 
look  vainly  for  a  "  Guide,"  or  "  Teach- 
er." *5[  We  know.  This  clause  is  made 
to  correspond  with  the  former,  so  as  to 
show  the  contrast  in  stronger  light — 
we  knoiv  what.  This  advantage  the 
Jews  had — the  law  and  the  covenants, 
and  the  worship  of  God,  and  the  prom- 
ises. Rom.  3  :  1,  2.  «[  We  ivorship. 
Speaking  as  a  Jew  here,  He  includes 
Himself  and  in  this  instance  alone.  ^For. 
The  reason  here  assigned  for  their  bet- 
ter knowledge  and  more  ass'^red  confi- 
dence in  Divine  worship,  is,  that  "  the 
salvation "  promised  and  expected,  is 
of  the  Jews,  belongs  to  their  nation  as 
having  it  promised  to  them,  and  sprung 
from  them,  and  from  them  the  Messiah 
had  already  sprung.  Luke  2 :  30,  3, 
6.  Tf  Is  of  the  Jews.  Not  is  to  be, 
for  Clarist  had  already  appeared. 

23.  This  vei'se  connects  with  vs.  21, 
and  further  sets  forth  the  true  spiritual 
worship.  ^  Now  is.  The  time  has 
arrived  for  setting  aside  distinctions  of 
places,  and  of  forms,  in  comparison 
with  the  worship  of  the  heart.  This 
He  mentions  lest  she  should  think  that 
the  spiritual  worship  was  to  be  set  up 
in  Judea.  It  is  now  and  here  and  every- 
where, the  great  requisite.  ^  Trvc. 
As  distinguished  from   the  false  Avho 


pers  shall  worship  the  Father 
in  Spirit  ^  and  in  truth :  for  the 
Father  seeketh  such  to  worship 
him. 


were  so  many,  and  from  former  formal 
worshipers  generally,  who  went  so  much 
on  a  diff'erent  principle.  ^  In  spirit. 
As  distinguished  from  mere  form  with- 
out the  soul  of  devotion.  ^  Truth. 
The  requisite  is  " //i  spirit  and  in 
truth,"  not  '■'■  In  this  mountain."  The 
worship  which  Christ  would  establish, 
was  above  such  narrow  restrictions 
of  place.  He  says,  "In  every  place, 
(Mai.  1:  11,)  incense  shall  be  ofi'ered 
to  my  name,  and  a  pure  offering." 
These  true  worshipers  would  be  dis- 
tinct both  from  the  mere  formal  Jews 
and  from  the  false  Samaritans.  They 
would  worship  in  truth,  as  distinct 
from  Jewish  forms  and  ceremonies 
which  were  shadows  of  the  true,  and  as 
distinct  from  a  false  worship  unauthor- 
ized by  God,  such  as  that  of  the  Sa- 
maritans. His  would  be  worship  in 
the  highest  sense — the  genuine — the 
real.  This  intimates  that  all  mere  for- 
mal worship  is  more  or  less  false  and 
not  true.  It  has  a  pretence  and  show 
that  are  not  answered  to  by  the  reality. 
It  makes  great  outward  appearance  of 
worship,  but  does  not  truly  worship 
God — and  often  does  not  worship  the 
true  God — but  some  false  notion  of 
God — or  even  some  image  or  idol  in- 
stead of  God.  ^  For.  The  reason  is 
that  the  Father — the  Jehovah  whom 
they  acknowledged,  had  so  revealed 
His  will,  and  never  could  be  satisfied 
with  a  mere  external  service.  Espe- 
cially would  He  soon  demolish  the 
boasted  Jewish  Temple,  and  require 
universal  worship.  Mai.  3.  Tf  Seeketh. 
Is  seeking.  This  again  expresses  the 
tender  solicitude  of  God  for  us,  and 
for  our  proper  service.  He  knows 
what  is  sincere  worship,  springing  from 
the  heart  aud  soul,  and  engaging  all 
the  affections,  and  such  worship  and 
worshipers  He  seeks.  God  is  seeking 
us  more  than  we  are  seeking  Him. 
As  the  shepherd  seeks  the  lost  sheep, 


Age  30.] 


CHAP.  lY. 


79 


24  Grod  *  is  a  Spirit :  and  they 
that  worship  him  must  wor;ihip 
hwi  in  spirit  and  in  truth. 

25  The  woman  saith  unto  him, 
I    know    that    Messias    cometh, 

a  2  Cor.  3. 17. 

and  the  ■woman  the  lost  coin,  so  He 
seeks  us  for  His  service  and  glor3^ 
Ps.  144:  18. 

24.  This  requirement  of  spiritual 
■worship  is  founded  on  God's  spiritual 
essence.  "  (rorf is  Spirit."  So  far  as 
this  could  refer  to  the  Mosaic  worship, 
it  shows  that  even  in  that,  God  sought 
nnd  required,  not  merely  the  form  but 
chiefly  the  Spirit,  and  the  Spirit  in  and 
through  the  form.  And  now,  in  the 
worship  of  the  new  covenant  He  is  seek- 
ing a  moi'e  spiritual  service.  So  the 
clause  may  properly  read  :  as  the  refer- 
ence is  not  to  His  personality,  but  to  His 
essential  nature.  This  is  His  essence — 
pure  sph-it — not  confined,  as  we  are,  to 
place  or  to  a  material  body,  but  invisi- 
ble, and  everywhere  present.  To  ap- 
proach God  acceptably  in  spirit,  we 
must  be  made  His  temple.  This  sug- 
gests the  gift  of  the  Holy  Spirit  for 
this  end.  The  expression  "  the  Fath- 
er,''^ brings  to  view,  also,  the  "  new 
birth  "  by  the  Holy  Ghost.  See  ch.  3. 
This  passage,  therefore,  forms  a  con- 
clusion to  the  subject  of  these  first 
chapters.  *'  God  is  become  one  flesh 
with  us  that  we  might  become  one 
Spirit  with  Him,  He  requii-es  wliat  is 
agreeable  to  His  Divine  nature.  So  He 
is  Truth,  and  requires  truth :  not  par- 
ade pretension  or  pomp,  without  sin- 
cority  and  spirituality.  Thus  Stephen 
reasoned  with  the  Jews.  Acts  7  :  48. 
So  Saul  argued  on  Mars'  Hill,  in  re- 
gard to  heathen  temples.  Acts  17 :  25. 

25.  But,  if  God  be  pure  Spirit,  how 
can  He  be  approached?  This  seems 
to  suggest  to  her  the  idea  of  the  Mes- 
siah, as  the  medium  of  understanding 
and  approaching  God.  She  yielded 
readily  to  His  teaching,  as  to  God's  re- 
quiring a  more  excellent  worship  and 
abolishing  the  old.  But  she  intimates 
that  this  must  be  deferred  till  the  Mes- 
siah comes.  She  at  least  seems  to  have  a 


which  is  called  Christ :  when 
he  is  come,  he  will  tell  us  all 
things. 

26  Jesus  saith  unto  her,  ^  I  that 
speak  unto  thee  am  he. 


general  idea  of  something  great  and 
excellent  as  promised,  which  would  be 
clearly  explained  by  the  expected  Mes- 
siah. Observe. — This  expectation  of 
a  Messiah,  by  Samaritans,  as  well  as 
Jews,  shows  that  it  was  no  recent  idea, 
but  ancient ;  and  that,  as  these  people 
were  hostile  to  each  other,  it  was  de- 
rived not  fi-om  each  other,  but  from  a 
common  soui'ce,  which  could  have  been 
only  the  Books  of  Moses  received  alike 
by  both.  The  Samaritans,  too,  seem 
to  have  looked  for  the  Messiah  as  a 
Teacher  rather  than  as  a  political  Con- 
queror— they  seem,  also,  to  have  look- 
ed upon  the  ^losiac  law  as  not  perma- 
ment,  but  temporary ;  and  as  to 
pass  away  when  Christ  should  come. 
^  Called  Christ.  These  are  probably 
the  words  of  the  woman,  alluding  to 
the  popular  name  of  the  Messiah 
among  them — as  Christ  is  the  Greek 
term  meaning  the  same  as  Messiah  in 
the  Hebrew.  J  Tell.  Will  declare  by 
Divine  authority,  as  "the  Prophet, 
like  Moses."     Deut.  18:  15. 

26.  This  is  our  Lord's  first  declaration 
of  Himself  as  the  Messiah.  Some 
wonder  that  He  should  have  done  this 
when  He  forbade  others  to  make  Him 
known  so  early.  But  this  case  was  dif- 
ferent from  theirs.  It  would  have  per- 
iled His  life  in  some  instances,  but  it 
did  not  in  this.  It  led  to  the  conver- 
sion of  many,  vs.  39.  He  knew  all 
things,  and  suited  Himself  to  the  cir- 
cumstances as  to  when,  where,  and 
how  far  He  should  make  Himself 
known.  ^  That  speak.  "  I  am  He  who 
am  now  speaking  unto  thee,"  and  ^^tel- 
liiig  thee,"  as  you  expect  to  be  told  by 
the  Messiah.  *This  refers  to  her  words 
as  she  had  confessed.  See  vs.  29.  Ob- 
serve.— 1.  How  early  our  Lord  here 
declared  Himself  to  the  Samaritans 
who  were  not  His  people.  His  heart 
burned  for  all  the  world,  even  for  those 


80 


JOHN. 


[Age  80. 


27  And  upon  this  came  liis  dis- 
ciples, and  marvelled  that  he 
talked  with  the  woman  :    yet  no 


who  hated  Him,  and  refused  Him  their 
hospitality,  2,  John  alone  records 
this  remarkable  proof  of  Christ's  God- 
head, as  this  is  His  great  object. 
3.  How  beautifully  our  Lord  improved 
this  occasion  of  delivering  to  this  wo- 
man the  truth  of  His  salvation.  It 
was  as  they  incidentally  met — though 
she  did  not  know  Him.  It  was  not 
with  harsh  denunciation  that  he  treated 
her,  though  she  was  in  error.  It  was 
no  rash,  offensive,  abrupt  dragging  in 
of  the  subject.  It  was  delicately,  pru- 
dently done.  4.  Religion  gives  more 
than  it  asks  for.  He  asked  for  water, 
and  gave  her  the  water  of  life.  It  does 
not  even  appear  whether  He  obtained 
the  water  He  asked  for,  or  not.  It  is 
so  much  more  important  to  show  that 
she  obtained  the  grace  and  salvation 
that  she  had  not  sought.  Christianity 
is  worth  more  than  it  costs.  5,  Christ 
seeks  us  more  than  we  seek  Him,  If 
He  had  not  sotight  us  first,  we  had 
never  sought  or  found  Him. 

"  To  Ilira  that  souglit  us  first 
Before  the  world  began." 

5.  Christ  never  announced  Himself 
more  clearly  even  to  the  disciples,  than 
He  did  to  the  Samaritan  woman. 

27.  Upon  this.  Just  as  He  said  this. 
^  Marvelled.  They  wondered  that  He 
spoke  with  the  woman — because  she 
was  a  Samaritan.  Some  suppose,  also, 
that  it  was  because  she  was  a  woman ; 
and  the  Rabbins  despised  the  female 
sex  as  utterly  without  religious  knowl- 
edge. In  the  Talmud  it  is  said,  "No 
one  salutes  a  woman."  "  He  who  in- 
f^tructs  his  daughter  in  the  law  is  like 
one  who  acts  the  fool."  But,  rather, 
they  marveled  because  He  took  the 
trouble  to  speak  with  evident  interest, 
to  one  whom  as  Jews  they  could  oiAy 
despise  and  hate.  ^  No  man.  No  one 
of  the  disciples.  They  asked  no  ques- 
tior.s  about  the  matter,  not  willing  to 
pry  into  His  plans,  though  they  won- 
dered at  Him.  We  may  learn  a  lesson 
not  to  ask  for  the  v)hy  and  ivherrfore  of 


man  said,  What  seekest  thou  ?  or, 
Why  talkest  thou  with  her  ? 
28  The    woman    then   left   her 


God's  ways,  though  we  may  marvel. 
We  are  to  be  satisfied  that  what  He 
does  is  right,  even  if  we  do  not  fully 
understand.  ^  What  seekest  thou.  They 
neither  made  this  inquiry  of  the  wo- 
man, nor  did  they  ask  Christ,  "Why 
talkest  thou  with  her." 

28.  It  was  our  Lord's  whole  conver- 
sation that  convinced  her — and  not 
merely  His  last  words  declaring  Him- 
self to  be  the  Messiah.  She  had  been 
impressed  by  His  "telling  her  all 
things,"  as  she  was  led  to  expect  of 
the  Messiah,  (vs.  25,)  and  she  could 
plainly  see  that  He  was  divine  from 
His  omniscience.  His  announcement 
of  Himself  as  the  Messiah  makes  her 
think  now  more  seriously  of  what  He 
had  told  her  of  herself.  Observe. — 
She  leads  others  as  Christ  led  her. 
She  makes  no  assertions  except  other 
own  experience — and  upon  this  she 
would  have  others  come  and  see  for 
themselves,  and  judge  as  to  the  grciit 
question.  We  are  to  leave  all  for 
Christ's  service.  1.  She  left  her  pres- 
ent earthly  concerns  for  the  greater 
concerns  of  the  soul.  These  led  her 
to  forget  her  errand,  and  her  natural 
thirst  was  lost  in  her  greater  thirst  for 
divine  things.  2.  She  hastened  as 
soon  as  she  found  Christ,  to  make  Him 
known  to  others.  Not  to  reproach  or 
dictate  to  them,  but  to  invite  them  to 
come  with  her  and  see  what  she  had 
seen,  and  judge.  3.  She — a  woman — 
dared  to  publish  Christ  to  the  men, 
who  thought  themselves  far  superior 
to  her.  True  religion  emboldens 
women  to  do  what  they  can  properly 
do,  in  making  Christ  known  in  society — 
by  speaking  of  Him  to  others  whom 
they  meet — by  distributing  tracts  and 
teaching  in  the  Sabbath  School.  But 
it  does  not  lead  them  to  public  preach- 
ing or  teaching  in  the  church,  which 
the  Scripture  forbids.  True  religion 
will  never  lead  any  beyond  their  proper 
sphere.  4.  True  conviction  and  re- 
pentance  must    spring    from    proper 


Age  30.] 


CHAP.  lY. 


81 


water-potj  and  went  her  -way  into 
the  city,  and  saith  to  the  men, 

29  Come,  see  a  man,  which  told 
me  all  things  that  ever  I  did :  Is 
not  this  the  Christ? 

30  Then  they  went  out  of  the 
city,  and  came  unto  him. 

31  In  the  mean-while  his  disci- 


views  of  God,  It  is  only  -when  we 
understand  Clirist's  declarations  of 
Himself  as  the  Redeemer,  that  we 
properly  understand  His  declarations 
of  ourselves  as  the  sinners  that  we 
are. 

29,  Christ's  deep,  inward  knowledge 
of  her  heart  and  life  convinced  her  of 
His  being  God.  So  we  soon-  find  that 
the  religion  of  Christ  is  made  by  the 
same  God  who  made  our  souls,  and 
understands  all  our  lives.  We  find 
that  it  is  every  way  so  perfectly  suited 
to  us,  as  no  one  but  the  heart-search- 
ing God  could  devise.  When  she  finds 
that  He  who  had  told  her  of  her  sins 
is  the  Messiah,  she  goes  away  with 
eager  interest,  thinking  more  of  the 
Christ  she  had  found,  than  of  her  sins 
which  Pie  had  exposed.  So  we  are  to 
rejoice  at  finding  Christ  rather  than  to 
be  so  oppressed  with  our  sins  as  to  for- 
get His  preciousness.  Our  sins  are  to 
be  thought  of  to  make  us  wonder  at 
His  grace,  and  glad  and  grateful  at 
finding  Him.  ^  Told  me.  So  Nathan- 
ael  was  convinced  of  Christ's  Messiah- 
ship  by  His  Divine  knowledge  of  him, 
and  of  his  secret  ways.  Ch.  1.  ^\  Is  not 
this,  &c.  She  speaks  modestly — but 
puts  forward  the  plain  evidence  which 
she  had  received,  as  sufficient  to  satisfy 
a,ny — aud  yet  would  have  them  expe- 
rience for  themselves.  She  also  would 
be  glad  to  have  their  experience  in 
confirmation  of  her  faith.  John's  ob- 
ject being  to  present  the  various  proofs 
of  Christ's  Godhead,  gives  here  the 
very  grounds  on  which  one  of  a  hostile 
nation,  was  led  to  believe  and  publish 
the  great  truth — -just  as  Nathanael 
of  the  devout  Jews  had  done. 

80.  And  came.     Eather,   they  were 


pics  prayed  him,  saying,  Master, 
eat. 

32  But  he  said  unto  them,  I  have 
meat  to  eat  that  ye  know  not  of. 

33  Therefore  said  the  disciples 
one  to  another.  Hath  any  man 
brought  him  aught  to  eat  ? 

34  Jesus  saith  unto  them.  My* 


aJob.  23. 12.     c.6.38. 


coming,  but  had  not  yet  reached  Him, 
when  what  follows  occurred. 

31.  As  the  woman  left  her  water 
pot  and  seemed  to  forget  her  natural 
thirst,  so  Christ  seemed  to  forget  His 
natural  hunger.  This  was  the  begin- 
ning of  His  labors  outside  of  the  boun- 
daries of  Israel,  and  His  soul  was 
deeply  exercised  in  it.  So  it  was  when 
the  Greeks  came  to  Him  at  the  feast. 
Ch.  12:23-83.  %  Eat.  The  disciples 
had  brought  the  food  which  they  had 
gone  to  the  city  to  procure.  They 
accordingly  set  it  before  Him,  and 
urged  Him  to  eat.  This  seems  to 
imply,  also,  that  He  seemed  not  as 
ready  to  take  food  as  might  have  been 
expected  from  His  natural  want. 
Therefore  they  urge  Him  to  eat. 

32.  /  have  meat.  The  term  rendered 
meat,  means /ooc?  of  any  kind.  See  vs. 
34.  His  meaning  was,  that  He  was 
engaged  in  a  work  that  was  more  pleas- 
ant to  Him,  than  bodily  food :  a  work 
for  which  He  had  the  strongest  relish, 
and  a  work  which  was  to  Him,  instead 
of  all  common  and  physical  gratifica- 
tions— though  they  had  no  proper  idea 
of  it. 

33.  They  do  not  understand  His 
meaning.  They  think  only  of  His 
having  a  supply  from  some  other  quar- 
ter. He  proceeds  to  enlighten  them. 
How  amazingly  does  He  bear  with  our 
ignorance  and  willful  blindness,  and 
lead  us  into  His  truth,  "bearing  lorg 
with  us." 

3-1.  My  meat  is.  Here  He  explains. 
His  whole  living — His  proper  food  and 
sustenance,  His  Avhole  life  and  relish, 
was  to  do  His  Father's  will — as  he  in- 
timated, already,  when  a  boy  in  the 
Temple.     It  was  then  already  more  to 


82 


JOHN. 


[Age  80. 


meat  is  to  do  tlie  will  of  liim  that 

sent  me,  and  to  finish  ="  his  work. 

35  Say  not  ye,  There  are  yet 

four    months,    and    then    cometh 

a  c.  17.  4. 

Him  than  earthly  parents  or  home. 
Luke  2 :  49.  See  Job  23 :  12.  *![  To  do. 
Literally,  in  order  that  I  may  do.  My 
■whole  aim  and  satisfaction  is  this — not 
merely  the  obedience  itself,  but  the 
loork,  that  I  may  carry  forioard  the 
great  work  of  Eedemption,  step  by 
step,  to  completion,  ch.  G :  38.  He 
•would  show  that  He  had  a  high  object 
in  all  His  travels,  and  conversations, 
and  miracles— an  object  far  above  the 
satisfying  of  natural  hunger,  and  that 
for  this  end  He  had  been  employed 
even  in  their  absence.  He  was  intent 
on  the  great  work  of  giving  salvation 
to  perishing  sinners — and  all  his  ac- 
tions aimed  at  that  result.  He  was 
advancing  that  great  object  in  teaching 
this  poor  woman.  And  soon  on  the 
cross  He  would  say  "  It  is  finished." 

35.  It  was  four  months  in  Judea 
from  sowing  seed  till  harvest.  Our 
Lord  refers  to  this  common  saying. 
In  Palestine  the  seed  is  commonly 
sown  in  November  to  December,  and 
January.  The  four  or  five  months  that 
elapsed  from  the  sowing  till  the  harvest 
was  a  remarkably  quick  reaping,  in 
comparison  with  many  lands.  But  in 
His  work  the  harvest  is  even  more 
speedy.  It  is  immediate.  No  sooner 
was  the  seed  of  Divine  truth  sown  in 
some  hearts,  than  it  sprang  up — as  in 
case  of  this  woman.  The  great  spir- 
itual harvest — the  reaping  of  souls  for 
heaven  was  at  hand,  in  connexion  with 
His  work,  which  He  was  so  anxious  to 
finish,  vs.  35.  It  is  not  necessary  to 
suppose  that  it  was  harvest  time  when 
our  Lord  spake  these  words,  though  it 
may  liave  been — and  through  the  pic- 
ture He  may  have  urged  the  higher 
truth  on  their  attention,  as  He  often 
did.  Some  suppose  it  was  the  sec  d-time, 
taking  the  proverbial  saying  for  the 
fact,  at  the  time.  But  had  this  been 
His  meaning,  that  it  Avas  only  four 
months  to  harvest  from  the  time  when 


harvest  ?  behold,  I  say  unto  you, 
Lift  up  your  eyes,  and  look  on 
the  fields,  for  they  are  white  al- 
ready to  ^  harvest. 


He  spoke.  He  would  not  have  so  intro- 
duced the  remark — '•'■Say  not  ye," 
^  Look.  Our  Lord  would  animate  them 
by  the  bright  prospect.  Many  of  the 
people  were  thronging  to  Him  from  the 
city,  at  the  report  of  the  woman.  He 
may  have  pointed  to  these,  whose  eager 
coming  and  prompt  believing,  was 
proof  of  the  readiness  of  the  great  field 
to  be  reaped,  as  soon  as  the  seed  was 
sown.  Or  He  may  have  referred  gen- 
erally to  the  successes  that  Avould  more 
and  more  attend  His  gospel.  Matt.  9 : 
37;  13:  3.  ^  White.  Just  as  grain 
when  it  ripens  and  is  ready  to  be 
reaped,  turns  to  a  bright  j^ellow  or 
whitish  color ;  so  here,  tlie  time  for 
ingathering. had  come,  and  the  indica- 
tions were  plain.  Pentecost,  the  feast 
of  first  fruits  of  harvest,  was  the  time 
of  the  Spirit's  outpouring,  and  the 
commencement  of  a  higher,  happier 
ingathering,  as  had  been  promised  of 
old.  Observe — 1.  The  encourage- 
ments for  laboring  in  the  spiritual 
field,  by  sowing  the  good  seed  of  the 
word  and  kingdom,  are  far  greater 
than  the  farmer  has  for  planting  the 
soil.  We  may  be  sure  of  a  harvest — 
and,  in  our  Lord's  time,  the  results 
will  be  far  more  prompt,  and  we  shall 
reap  speedily.  2.  The  world  is  the 
great  field  that  now  waits  to  be  sown 
and  reaped,  and  we  are  to  lift  up  our 
eyes,  and  see  the  indications,  and  pray 
for  the  laborers  that  are  so  urgently 
needed.  3.  We  may  be  sure  that  ear- 
nest, prayerful  effort  is  our  business. 
We  are  to  plant  and  to  water  faith- 
fully— and  God,  whose  prerogative  it 
is  to  give  the  increase,  will  do  it,  as 
He  has  promised.  5.  The  consumma- 
tion of  God's  purposes  of  grace  is  has- 
tening. We  live  amidst  the  last  days. 
The  prophecies  are  fast  accomplishing. 
Laborers  in  Christ's  spiritual  field  may 
look  for  glorious  results — even  more 
so  than  at  the  introduction  of  Christi- 
ncitv. 


Age  30.] 


CHAP.  IV 


83 


S3  And  he  that  reapoth  rccciveth  j 
wages,  and  gathereth  fruit  *  unto 
life  eternal ;    that  both  ^  he  that  i 


Ko.6.  22.     6  1  Cor.  3.  5-9. 


36.  The  encouragement  which  our 
Lord  presents  to  His  disciples,  is  this — 
that  they  shall  reap  in  due  season  if 
they /ami  not — and  this  is  the  reason 
•why  they  should  not  be  weary  in  well- 
doing. He  would  incite  them  to  a 
cheerful,  hopeful  spirit  in  their  great 
gospel  woi'k,  which  he  would  soon  en- 
trust so  to  their  hands.  \  Reapeth. 
They  would  be  reapers — the  harvest  was 
already  so  ripe — the  promise  was  so 
graciously  sure.  And  this  reaping  of 
fruit,  and  such  fruit,  was  promised 
them  as  icages — souls  they  should  have 
for  their  hire.  The  ivages  will  there- 
fore be  great,  and  satisfactory,  because 
it  will  be  unto  life  Eternal,  like  the 
fruit.  This  will  be  the  joy  of  success- 
ful teaching  and  preaching  in  the  gos- 
pel service — the  results  will  be  eter- 
nal— the  fruit  reaped  and  harvested 
will  be  of  souls,  for  Eternity.  The 
wages  therefore — the  joy  and  rejoicing 
will  be  Eternal.  See  vs.  37.  ^He  that 
soicefh.  The  plan  is,  "  that  both  he 
that  soweth  and  he  that  reapeth  may 
rejoice  together,"  over  the  eternal 
fruits  of  their  labors.  Therefore  it  is 
to  be  understood  that  the  sower  also 
receiveth  wages,  and  even  they,  who 
like  those  disciples,  should  rather  reaj? 
the  ripened  harvest,  would  receive 
wages  also,  forgathering  in  the  fruit — 
and  thus  both  sower  and  reaper  would 
rejoice  together — they  would  share  to- 
gether in  the  joy.  Observe — Om* 
Lord  rejoiced  over  one  repenting  sin- 
ner— He  therefore  did  not  lose  any 
opportunity  with  any.  How  much 
Avas  reaped  from  that  incidental  sowing 
at  the  well  ?  How  large  a  crop  and 
how  speedy  a  harvest.  If  all  His  dis- 
ples  would  enter  into  His  spirit,  as 
sowers  and  reapers — improving  evei'y 
opportunity — always  looking  at  the 
fields  and  watching  the  indications, 
how  much  would  surely  be  accom- 
plished ! 

37.   That   saying.      Our   Lord   here 
refers  to  a  proverbial  saying  in  com- 


soweth  and  he  that  reapeth  may 
rejoice  together. 
87   And  herein   is  that  saying 

mon  use — that  the  sower  is  one  and 
the  reaper  another,  and  not  the  same 
person — meaning  that  often  a  man  may 
sow  the  seed,  and  not  himself  reap  the 
harvest,  but  another  shall  do  it.  Such 
a  Greek  proverb  was  in  use,  and  the 
Hebrews  had  a  similar  one,  Isa.  05  :  21, 
22  ;  See  also  Micah  6  :  15.  This  would 
be  fulfilled  in  their  case.  The  plans  of 
grace  had  been  long  coming  to  matu- 
rity. The  preparations  of  the  gretit 
field  which  is  the  world,  had  been  long 
making  by  the  prophets,  and  by  John 
Baptist,  and  by  Himself.  Already 
they  were  in  "  the  latter  days,"  prophe- 
sied of.  ^  To  reap.  They  would  have 
the  privilege  of  reaping  the  fruit  of 
other  men's  labors.  Their  share  in 
the  preparations  was  comparatively 
nothing.  '{^  Other  men.  The  chief  ref- 
erence here  is  to  our  Lord  Himself,  as 
laboriously  preparing  the  way  for  their 
harvest,  according  to  the  plan  of  grace. 
The  general  principle  admits  of  gen- 
eral terms.  But  He  looks  upon  their 
work  as  though  it  were  accomplished, 
while  it  is  the  accomplishment  to  which 
He  urges  them,  from  these  encouraging 
considerations.  Observe — How  hon- 
ored is  the  Christian  ministry  in  this 
view — that  it  is  an  entering  into  the 
fruits  of  Christ's  labors.  Even  the 
Sabbath  school  teacher  becomes  a 
reaper  of  rich  fruit,  because  Christ 
has  died  and  preached  the  gospel  to 
men — and  purchased  the  Spirit's  influ- 
ence to  accompany  the  truth  to  salva- 
tion. We  may  reap  what  He  has  sown. 
We  may  sow,  for  He  prepares  the  soil. 
And  so,  also,  Christ  and  the  humblest 
teacher  or  preacher  of  the  Gospel,  will 
rejoice  together  with  joy  and  singing 
over  the  eternal  fruits.  2.  No  matter 
how  we  may  be  called  to  labor  in  the 
great  field,  whether  as  sowers  or  as 
reapers — whether  in  laying  founda- 
tions or  in  carrying  vip  the  structure, 
we  shall  have  a  share  in  the  eternal 
joy.  We  are  to  go  forth  bearing  pre- 
cious seed,  and  even  though  weeping  aa 


84 


JOHN. 


[Age  30. 


true.  One  *  sowcth,  r.nd  another 
reapeth. 

38  I  sent  you  to  reap  that  where- 
on ye  bestowed  no  labor :  other  ^ 
men  Liboured,  and  ye  are  entered 
into  their  labours. 

39  And  many  of  the  Samaritans 
of  that  city  believed  on  him  for  the 
saying ''of  the  woman,  which  testi- 
fied, He  told  me  all  that  ever  I  did. 

40  So  when  the  Samaritans  were 
come  unto  him,  they  besought  him 
that  he  would  tarry  with  them  : 
and  he  abode  there  two  days. 

Mi.  6, 15.     5  1Pe.l.l2.     ever.  29. 


we  go,  we  slirJl  come  again  with  re- 
joicing, bringing  our  sheaves  with  us, 
Ps.  126:  6.  3.  There  is  a  work  of 
sowing  seed  which  is  most  important 
to  be  done,  and  without  which  there 
can  be  no  harvest.  The  humble  la- 
bors of  the  Sabbath  school  teacher, 
and  of  the  private  Christian,  and  of 
the  faithful  tract  distributer,  are  val- 
uable auxiliaries  to  the  ministerial 
work.  [For  remarks  on  vss.  39-43, 
see  Appendix, 

§   26.     Jesus   teaches   publicly   in 
Galilee. 

Matt.        I       Mark.        |       Luke.        I       John. 

I  I  1 4. 43-45. 

43.  After  tivo.  Literally — after  the 
two  days.  vs.  40.  So  short  a  time  He 
spent  among  the  Samaritans.  He 
showed  thus  His  preference  for  Galilee, 
and  perhaps  He  feared  lest  His  longer 
stay  might  give  His  own  people  occa- 
sion for  jealousy,  and  lead  them  to  use 
the  Proverb  against  Ilim,  "  Physician, 
heal  thyself."  Luke  4:  23. 

44.  For.  This  verse  refers  to  the 
following  narrative,  and  explains 
beforehand  what  is  said  in  vs.  48.  He 
went  thither,  not  because  they  were 
better,  or  more  ready  to  receive  Hira 
than  the  Samaritans,  but  rather  the 
contrary.  Neither  did  He  go  expect- 
ing any  welcome  that  He  did  not 
receive — for  He  knew  what  was  in 
them — and    He    testified,   on  certain 


41  And  many  more  believed 
because  of  his  own  word  ; 

42  And  said  unto  the  woman, 
Now  we  believe,  not  because  of 
thy  saying  ]  for  ^  we  have  heard 
liim  ourselves,  and  know  tliat 
this  is  indeed  the  Christ,  the  Sa- 
viour of  the  world. 

^  43  Now  after  two 
days  he  departed  thence,  and 
went  into  Galilee. 

44  For  Jesus  himself  testified, 
that  °  a  prophet  hath  no  honour 
in  his  own  country. 

dc.  17.8.  lJno.4. 14.  e  Matt.  13.  57.  Mar.  6.  4. 
Luke  4. 24. 


(subsequent)  occasions,  what  was  to 
be  expected  by  a  prophet  in  his  own 
country.  Luke  4  :  24  ;  Mark  6 :  4 ; 
Matt.  13  :  57.  But  this  rather  led  Him 
to  go.  He  chose  wicked  Galilee  for 
His  public  ministry,  where  He  was  to 
be  rejected  by  His  own  townspeople  at 
Nazareth.  A  people  so  disposed 
toward  Him,  would  be  the  first  to 
blame  Him  for  staying  too  long  among 
the  Samaritans.  Yet,  by  His  perseve- 
ring labors  amidst  persecution  and 
rejection,  many  believed  on  Him. 
^  His  own  country.  This  was  Galilee ; 
for  though  He  was  born  at  Bethlehem, 
He  was  ^^ brought  J/js"  at  Nazareth. 
Nor  would  the  proverb  apply  equally 
to  Bethlehem,  for  there  he  had  not 
been  so  familiarly  known,  as  to  have 
these  objections  brought  up  on  account 
of  His  humble  origin.  Some,  how- 
ever, understand  that  John,  whose  aim 
is  to  record  more  especially  the  minis- 
try of  our  Lord  in  Judea,  speaks  of 
this  as  His  oivn  country,  in  contrast 
with  Galilee — since  He  was,  indeed, 
born  in  Judea  and  returned  to  Naza- 
reth,  instead  of  Bethlehem,  only  by  »• 
divine  direction.  But  the  objection  to 
such  an  understanding  is,  that  our 
Lord  applied  this  proverb  to  Galilee, 
as  ^'^  His  own  country,"  and  to  His 
reception  there.  Luke  4:  23,  24; 
Matt.  13:  67.  This  surely  fixes  the 
reference  in  this  passage,  where  the 
Evangelist    seems    to  bring    forward 


Age  30.] 


CIIA?.  IV. 


85 


45  Then,  when  ho  was  come  into 
Gralilee,  the  Gralileans  received 
him,  havino;  seen  ^  all  the  thing's 
that  he  did  at  Jerusalem,  at  the 
feast :  for  ^  they  also  went  unto 
the  feast. 

a  c.  2.  23.    &  De.  16. 16. 

those  very  instances  of  its  application 
by  our  Lord,  as  also  suited  to  this 
occasion.  It  shows  that  our  Lord 
referred  more  than  once  to  Galilee,  as 
"His  own  country.'^  It  must  be  re- 
marked, however,  that  our  Lord  intro- 
duced His  ministry  in  Judea,  and  at 
Jerusalem,  as  He  afterwards  comman- 
ded His  apostles  to  do.  Nor  did  He 
turn  aside  to  Galilee  until  His  own 
people  had  shown  their  aversion  to 
Him,  and  the  Pharisees  had  imprisoned 
John  the  Baptist;  nor  indeed,  until 
the  report  of  His  gaining  more  disci- 
ples than  John,  was  about  centering 
their  cruel  enmity  upon  Him,  as  the 
next  victim.  Galilee,  therefore,  was  His 
own  country.  Thither  He  went  from 
the  persecution  of  His  own  Judea.  And 
this  had  been  already  foreshadowed  in 
the  divine  direction  on  the  return  from 
Egvpt,  that  they  should  "turn  aside 
into  the  parts  of  Galilee."  Matt.  2 :  22. 
This,  therefore,  was  always  the  course 
of  Christianity,  "  beginning  at  Jerusa- 
lem." Acts  1:4.  He  came  unto  His 
own,  (country)  and  His  own  (people) 
received  Him  not.  But  as  many  as 
received  Him,  (though  not  "  His  own," 
in  the  same  sense,)  to  them  He  gave 
the  privilege,  rank,  of  socs  of  God — 
even  to  believers,  of  whatever  land  or 
name.  eh.  1:  11,  12.  Hence,  the 
proverb  in  question  really  applied  to 
both  countries — to  Judea,  where  it  had 
first  been  tested,  and  to  Galilee,  where 
it  was  afterwards  proved.  And  we 
might,  in  this  light,  understand  the 
Evangelist  as  throwing  in  here  our 
Lord's  use  of  the  proverb  in  regard  to 
Galilee,  as  applicable,  in  his  view,  to 
His  turning  aside  from  Judea,  on  this 
occasion.  Observe,  also.  He  had  gone 
from  the  Jews  to  the  Samaritans,  and 
thence  to  the  Galileans,  just  as  He 
directed  the  apostles  to  do  in  cstablish- 
8 


^  46  So  Jesus  came 
again  into  Cana  of  Galilee,  where 
he  made  '^  the  water  wine.  And 
there  was  a  certain  ^  nobleman, 
whose  son  was  sick  at  Caper- 
naum. 

c  C.2. 1, 11.     1  or,  courtier  ;  or,  ruler. 


ing  His  church,  and  as  they  did.    Acts 
1:8;  8:5. 

45.  Received.  The  Evangelist  pro- 
ceeds to  record  His  reception  in  the 
light  of  the  proverb  which  influenced 
His  return.  Therefore — accordingly — 
when  He  came  into  Galilee,  the  Gali- 
leans received  Him — not  with  any 
genuine  faith,  but  simply  under  the 
impulse  of  sense — and  from  their  sight 
of  His  miracle,  vs.  48.  Such  a  recep- 
tion it  was  that  He  was  distrustful  of, 
and  He  would  not  confide  Himself  to 
such.  ch.  2 :  23.  It  is  noted  here,  also, 
in  connection  with  the  last  verse,  to 
indicate  the  contrast  between  the 
Samaritans  who  believed  Him  for  His 
icord,  and  the  Galileans  (His  own  peo- 
ple,) who  received  Him  merely  on 
account  of  His  miracles,  which  they 
had  seen  at  Jerusalem.  ^  For  they. 
This  explanatory  clause  is  added  by 
John  for  the  information  of  such  as 
did  not  know  their  custom,  and  this 
explains  how  the  Galileans  had  wit- 
nessed the  miracles  which  He  wrought 
at  Jerusalem,  ch.  2  :  23, 

§   27.     Jesus  again  at   Cana,   and 

HEALS  THE    NoBLEJIAN's  SON. 
Matt.       1      Mark.       1       Luke.        I         John. 

1  I  1 4.  46-54. 

46.  So.  That  is,  on  accoimt  of 
their  being  so  influenced  by  His  mira- 
cles. Though  this  was  not  the  best 
kind  of  faith,  our  Lord  was  always 
ready  to  meet  people  "a  great  way 
off,"  (Luke  15:  20,)  and  lead  them 
along  from  the  first  beginnings  of 
interest  in  Him,  even  when  at  first 
they  were  influenced  only  by  low  and 
worldly  views.  So  it  was  with  Zac- 
cheus  and  the  Samaritan  woman. 
^   Where  He  made.  See  ch.  2. 

^    Nobleman.     [iaGLJ.LKOQ.     This  term 
is  used  by  Josephus  to  distinguish  the 


JOHN. 


[Age  30. 


47  When  he  heard  that  Jesus 
was  come  out  of  Judea  into  Gali- 
lee, he  went  unto  him,  and  be- 
sought him  that  he  would  come 
down,  and  heal  his  son  :  for  he 
was  at  the  j)oint  of  death. 

48  Then  said  Jesus  unto  him, 


officers  of  the  kings  (as  Herod's)  from 
those  of  Rome,  (Coesar's).  This  man 
may  have  been  Chuza,  Herod's  stew- 
ard;  (Luke  8:  3,)  but  this  is  conjec- 
ture. He  appears  to  have  been  a  .Jew. 
^  At  Capernaum.  The  site  of  Cana 
.nnd  Capernaum  is  involved  in  doubt. 
If  Cana  be — as  Di-,  Ptobinson  con- 
tends— not  Kefr  Kenna,  but  Cana-el- 
Jelil,  .".bout  six  miles  N.  of  Nazareth, 
it  was  within  an  easy  day's  travel  of 
Capernaum,  supposing  that  to  have 
been  Khan  Minyeh,  as  Dr.  E.  supposes. 
Or,  even  if  Capernaum  were  the  pres- 
ent TM  Hum,  as  most  believe,  Cana 
was  within  a  day's  journey. 

47.  Come  out  of  Judea.  This  seems 
to  imply  that  he  had  heard  of  our 
Lord's  miracles  at  Jerusalem,  and  per- 
haps had  been  at  the  feast  (vs.  45,) 
and  seen  what  He  had  done  there. 
T[  Come  down.  The  man  seems  to 
have  thought  it  necessary  that  Jesus 
should  go  to  Capernaum  to  work  the 
miracle.  In  this  he  showed  low  views, 
though  his  faith  was  strong  enough  to 
make  him  go  to  Jesus. 

48.  ExcejH  ye  see.  This  is  not  to 
distinguish  the  nobleman's  faith  from 
the  people's,  but  rather  to  include  his 
weak  faith  with  their's.  These  words 
seem  addressed  to  them  all,  for  our 
Lord  saw  the  defect  of  his  faith  as  it 
again  appears  in  His  rejily.  He  means 
to  say  that  they  would  not  believe,  as 
the  Samaritans  did,  by  His  simple 
preaching,  but  they  must  have  mira- 
cles wrought,  (1  Cor.  1 :  22,)  and  even 
His  miracles  would  not  secure  their 
faith — but  these  also  were  rejected, 
ch.  12:  37.  And  yet  they  must  have 
more  miracles.  So  the  tempter  in  the 
wilderness  insisted  on  Christ's  working 
miracles  to  satisfy  His  unreasonable, 
unbelieving;  demands.     So  His  cruci- 


Excopt  yc  see  signs  "■  and  wonders, 
ye  will  not  believe. 

49  The  nobleman  saith  unto  him, 
Sir,  come  down  ere  my  child  die. 

50  Jesus  saith  unto  him.  Go  ^  thy 
way;  thy  son  liveth.  And  the 
man  believed  the  word  that  Jesus 

ol  Cor.  1.22.     6  Matt.  8.  13.    M.ar.  7.  29,  30.     Lu.  17. 14 


tiers  at  the  cross  taunted  Him  with 
such  challenges,  when  i\\Qy  would  not 
believe  any  sooner  if  He  had  met  their 
new  requirement.  So  also  it  is  that 
common  unbelievers  in  our  day,  would 
make  their  own  terms — are  never  satis- 
fied with  the  ample  evidences  and 
proofs  of  Christianity — and  call  for 
new  demonstrations,  as  though  none 
had  been  made. 

49.  Come  doicn.  He  could  not 
believe  there  was  such  omnipotence  in 
the  Great  Healer,  as  could  dispense 
with  His  goi7iff  dozen  to  where  the  sick 
child  was.  T[  Ere  viy  child  die.  Much 
less  could  the  man  think  of  any  possi- 
bility of  Christ's  raising  the  child  after 
death.  He  must  come  doivn,  and  He 
must  do  it  soon,  or  it  would  be  forever 
too  late — the  child  would  be  dead. 

60.  Behold  the  readiness  of  the 
blessed  Saviour  to  meet  the  inquirer  a 
great  way  off.  As  He  would  not  break 
the  bruised  reed,  at  Jacob's  well,  so 
He  would  not  quench  the  dim  candle- 
wick  here.  Isa.  42  :  3.  Notwithstand- 
ing such  inadequate  views,  and  such 
narrow  faith,  the  Lord  receives  the 
nobleman  more  than  the  nobleman 
receives  Him — and  He  works  the  sign 
that  was  needed  for  his  fuller  convic- 
tion, rather  than  send  him  empty  away. 
He  put  his  faith  to  the  test  in  the  very 
point  where  it  was  weakest.  And  it 
is  plain,  that  just  as  He  gave  strength 
to  the  man  of  the  withered  hand,  when 
He  commanded  him  to  stretch  it  forth., 
so  here  He  gave  faith  to  the  nobleman 
when  He  commanded  him  to  go  his  icay, 
and  believe  that  his  son  was  restored 
without  His  bodily  presence.  \  Thy 
son  liveth.  The  anxious  father  said 
tliat  the  child  was  "at  the  point  of 
death" — dying — and  considered  that 
in  all  likelihood  the  child  might  be 


■^  »' 


Age  30.] 


CHAP.  IV. 


87 


had    spoken   unto    liim,    and   ho 
went  his  way. 

51  And  as  he  was  now  going 
down,  his  servants  met  him,  and 
told  him,  saying,  Thy  son  liveth. 


already  dead.  But  Christ  gave  this 
strong  assurance — it  was  living,  and 
would  live  and  not  die,  in  this  sickness. 
And  moreover.  He  intimated  that  these 
woi'ds  of  Ilis  carried  authority,  as  they 
did,  to  send  fresh  life  to  the  dying 
child,  and  give  to  it  the  elements  of 
recovery,  at  that  very  moment,  vss.  52, 
53.  Observe. — In  the  centurion's 
case,  (Matt.  8,)  where,  from  humility, 
the  man  requests  Him  to  speak  the 
word  only.  He  offers  to  go  to  his 
house.  Here,  where  the  weak  faith  of 
the  applicant  requires  Him  to  go  down 
to  the  house.  He  speaks  the  word 
only. — A/ford.  Thus  the  weak  faith  of 
the  nobleman  is  strengthened,  while  the 
humility  of  the  centurion  is  honored. 
^  Believed — that  is,  in  Jesus — not 
merely  in  His  word,  but  in  Hun. — 
Trench.  Here  oiu'  Lord  was  working 
a  mightier  miracle  in  the  nobleman's 
heart,  than  He  promised  to  do  in  the 
child.  The  great  marvel  is,  that  these 
words  of  .Jesus,  without  anj'  convincing 
sign,  should  so  have  satisfied  the  man. 
What  he  needed  more  than  signs  or 
wonders,  (though  he  knew  it  not,)  was 
the  inward  working  of  divine  power  in 
his  heart.  1[  The  v-ord.  He  believed 
Christ's  toord.  This  gave  him  peace.  He 
went  homeward  in  comfort.  Ps.  130:  5. 

51.  As  he  loas  noiD  going.  How 
beautifully  he  was  furnished  with  assur- 
ance, when  he  went  forward  with  con- 
fidence in  Christ's  word.  Just  as  the 
lepers  were  healed  on  the  way  to  do 
Christ's  bidding,  so  here,  Christ  blesses 
the  first,  faintest  step  of  obedience  and 
confiilence,  and  gives  more  assurance. 
The  joyful  message  came  to  hira  in  the 
way  of  faith  and  obedience.  So  always 
the  sweet  comforts  of  the  gospel  come 
to  us  in  the  way  of  believing  Christ's 
word,  and  acting  upon  it. 

52.  Doubtless  now  he  was  ready  at 
once  to  give  the  credit  of  his  child's 
recovery  to  Christ — though  he  proba- 


52  Then  inquired  ho  of  them  the 
hour  when  he  began  to  amend.  And 
they  said  unto  him,  Yesterday  at 
the  seventh  hour  the  fever  left  him. 

53  So  the  father  knew  that  it  was 

bly  liad  not  expected  to  hear  of  it  so 
wonderfully  and  so  soon.  In  order  to 
make  sure  of  the  facts,  he  inquired  into 
the  particulars.  Such  inquiry  does  not 
imply  doubt  in  us,  but  a  desire  to  have 
the  fullest  knowledge  of  Christ's  faith- 
fulness from  careful  inquiry  into  our 
affairs.  ^  Seventh  hour.  This  was 
one  o'clock  in  the  afternoon.  He  had 
twenty-five  miles  to  go  to  Capernaum, 
wliich  he  could  reach  the  same  evening. 
But  he  was  now  in  the  next  day. 
Therefore  it  would  seem  he  Avas  going 
leisurely  and  calmly  (trusting).  "He 
that  believeth  shall  not  make  haste." 

53.  The  same  hour.  Our  Lord  was 
fully  believed  on  this  positive,  mathe- 
matical proof — from  the  icatch — that 
the  child's  recovery  was  owing  to  His 
word.  ^  And  his  ivhole  house.  The 
Evangelist  had  thus  shown  the  divine 
glory  of  Christ  in  this  further  instance, 
and,  as  is  usual,  the  whole  house 
is  spoken  of  as  having  become  a  Chris- 
tian house  by  this  saving  change  of 
the  parent.  The  household  covenant 
is  thus  referred  to,  and  God's  estab- 
lished dealing  with  men  by  which  He 
transmits  His  religion  in  families  and 
by  means  of  a  pious  posterity. 
Observe. — 1.  How  Christ  encourages 
the  weakest  faith,  so  that  none  need 
hold  back  for  more  correct  feelings. 
2.  Though  He  may  not  grant  our 
prayers  precisely  in  the  manner  we 
suggest  or  expect,  He  will  answer  us 
in  His  own  way,  and  prove  His  faith- 
fulness. 3.  We  are  to  believe  Christ's 
word,  however  contrary  it  may  seem 
to  our  understanding.  This  brings 
peace,  and  we  go  on  our  way  rejoicing, 
and  are  not  disappointed.  Christ's 
word  never  yet  has  failed.  4.  It  is  in 
the  way  of  faith  and  obedience  that  we 
are  met  by  the  good  news  which  takes 
away  our  remaining  doubts  and  fears, 
vs.  51.  5.  We  are  to  do  our  Lord  the 
justice  to   inquire   into  His   dealings 


88 


JOHN. 


[Age  31. 


at  the  same  "  hour,  in  the  which 
Jesus  said  unto  him,  Thy  son 
liveth:  and  himself  believed/ and 
his  whole  house. 

64  This  is  again  the  second 
miracle    that    Jesus    did,    when 

a  Ps.  107. 20.      6  Ac.  16. 34  ;  18. 8. 

with  us,  and  credit  Him  for  His  good- 
ness and  grace  towiird  us.  vs.  52. 
Thus  only  it  is  that  we  see  fully  the 
astonishing  deliverances  wrought  out 
for  us  by  our  Lord,  and  are  led  into 
the  fullest  confidence,  and  the  most 
unmixed  devotedness.  6.  It  is  often 
by  sickness  in  the  family  that  a  whole 
household  is  brought  to  God.  7.  God 
honors  parental  piety,  and  loves  family 
religion.  A  parent's  faith  is  thus  often 
accompanied  or  followed  by  that  of  his 
house. 

54.  Tlie  second.  As  the  Evangelist 
had  noted  the  miracle  at  Cana  as  the 
first  that  Jesus  did,  so  here  he  notices 
this  as  the  second.  Both  showed  His 
tender  regard  for  us — to  furnish  onr 
table  and  tolieal  our  sick — to  turn  our 
water  into  wine,  and  to  heal  a  son  at 
the  point  of  death.  He  began  with 
family  miracles,  preaching  thus  to 
households,  and  manifesting  His  glory 
to  interested  groups,  rather  than  to 
single  individuals.  John  has  thus  fur- 
ther set  forth  our  Lord's  divinity. 
"For  to  restore  life  and  health  to  a 
dying  person,  at  a  distance,  and  by  a 
simple  act  of  volition,  and  at  the  same 
moment  to  have  a  perfect  knowledge 
of  His  recovery,  was  surely  a  most 
convincing  proof  of  divine  power  and 
omniscience." — Tittman. 

PART  IV. 

Our  LorcVs  Second  Passover j  and 
onward  to  the  Third. 
Time,  one  year. 
CHAPTER  V. 
g  3G.  The   Pool   of   Betiiesda,    the 
Healing   of   the   Impotent   ]Man, 
AND  OUR  Lord's  Discourse. 

Matt.         I        Mark.       |        Lube.        I      John. 

I  I  |5.  1-47. 

It  is  to  be  observed  that  after  the 

miracle  of  healing  the  nobleman's  son, 


he  was  come  out  of  Judea  into 
Galilee. 

CHAPTER  V. 
If  A  FTER  this  there  was 
j\_  a  feast  "^  of  the  Jews ; 
and  Jesus  went  up  to  Jerusalem. 

cLe.23.  2,&c.    De.  16.10.    c.  2. 13. 

our  Lord  went  to  Nazareth,  where  He 
was  rejected,  and  then  fixed  His  abode 
in  Capernaum.  After  that  He  called 
the  two  pairs  of  brothers — Simon  and 
Andrew,  James  and  John — at  the  sea 
of  Galilee,  to  be  Apostles  as  He  had 
before  called  them  to  be  disciples, 
(ch.  1 :  40,  41,)  healed  a  demoniac  iu 
the  synagogue  at  Capernaum,  and 
Peter's  wife's  mother,  &c.,  and  went 
throughout  Galilee  with  His  disciples — 
healed  a  leper  and  a  paralytic,  and 
called  Matthew.  He  comes  now  to  Je- 
rusalem.  See  Harmony,  Matt. 

1.  After  this.  LiternWj,  after  these  i?nn(/s. 
This  phraseology  implies  the  lapse  of 
considerable  time.  When  an  immediate 
succession  of  events  is  intended,  John 
uses  the  phrase,  "After  this,"  which  is 
different.  TT  A  feast.  JNIuch  doubt  is  ex- 
pressed by  many  commentators  as  to 
what  feast  this  was.  On  this  will  de- 
pend the  question  of  how  long  our 
Lord's  ministry  continued.  If  this  be 
the  Passover,  besides  the  other  three 
mentioned  by  John,  the  time  of  our 
Lord's  ministry  must  have  been  three 
and  a  half  years.  See  Dan.  9:  27. 
Otherwise,  one  year  less.  See  ch.  2  :  3; 
ch.  6 :  4.  There  would  seem  very 
weighty  reasons  (with  few  solid  objec- 
tions) for  considering  it  the  Feast  of 
the  Passover.  One  of  the  chief  objec- 
tions to  this,  is  the  omission  of  the  ar- 
ticle in  the  text.  But  similar  instances 
occur  elsewhere,  as  Matt.  27 :  15 ; 
I\Iark  15:6;  Luke  23 :  17.  It  is  fur- 
ther urged,  that  it  would  make  a  year 
between  this  chapter  and  the  next, 
where  a  Passover  is  also  spoken  of. 
This  is  of  no  weight,  as  John  did 
not  aim  at  a  full  or  continuous  narra- 
tive. But  further  it  is  said,  that  as 
He  did  not  go  to  the  next  Passover, 
(ch.  6  :  )  this  would  make  our  Lord 
to  have  been  absent  from  Jerusalem  a 


Age  31.] 


CHAP.  V. 


89 


2  Now  there  is  at  Jerusalem,  by 
the  sheep  '  market,  a  pool,  which 
is  called  in  the  Hebrew  tongue 
Bethesda,  having  five  porches. 


\  or,  gate.   Xe.  3. 1;  12. 


year  and  six  months,  which  could 
scarcely  have  been,  consistently  with 
His  strict  observance  of  the  Jewish 
law.  But  this  would  be  accounted  for 
by  their  going  about  to  kill  Him.  The 
plucking  of  the  ears  of  grain  by  the 
disciples,  (^  37,  Luke  6:1,  5;)  shows 
that  a  Passover  had  just  been  kept. 
This  was  also  the  understanding  of  the 
early  chiu'ch,  as  Ireneus,  &c. :  though 
on  account  of  the  indefiniteness  of  the 
terms,  almost  every  one  of  the  Jewish 
feasts  has  been  argued  for,  in  this  con- 
nection, by  the  more  recent  commenta- 
tors. There  is  nothing  recorded  in  the 
chapter,  which  would  make  it  necessa- 
ry to  allude  to  the  time  or  nature  of 
the  feast.  Hence  it  is  not  specified; 
though  as  this  was  the  great  feast  of 
the  Jews,  it  was  commonly  called  the 
feast.,  and  here  a  feast  emphatically. 
^  Went  up.  He  went  up  from  Caper- 
naum, where  he  called  ^Matthew.  Mark 
2:   13,  14.     P5. 

2.  There  is.  The  present  tense  here, 
leads  some  to  maintain  that  this  narra- 
tive was  written  before  the  destruction 
of  Jerusalem.  But  this  is  no  proof,  as 
it  was  doubtless  according  to  his  habit 
of  describing  a  locality,  which  he  was 
so  familiar  with — and,  indeed,  the  pool, 
the  gate,  &c.,  were  yet  existing  as  lo- 
calities of  Jerusalem,  when  he  wrote — 
although,  as  we  suppose,  the  city  had 
been  destroyed  by  Titus,  before  this 
time.  The  pool  itself  is  generally 
pointed  out  as  that  walled  enclosure 
near  St.  Stephen's  gate,  which  is  dry 
and  in  appearance  much  like  the  Pool 
of  Siloam.  It  is  some  three  hundred 
and  sixty  feet  long,  one  hundred  and 
thirty  broad,  and  seventy-five  feet  deep 
to  the  rubbish,  which  has  long  accu- 
mulated. YVe  observed  the  tops  of  two 
arched  vaults  at  the  south-west  corner. 
One  of  these  is  twelve  feet  broad  and 
the  other  nineteen  or  twenty  feet. 
These  are  the  doorways  to  chambers, 


3  In  these  lay  a  great  multitude 
of  impotent  folk,  of  blind,  halt, 
withered,  waiting  for  the  moving 
of  the  water. 


one  of  which  Dr.  Robinson  traced  for 
more  than  one  hundred  feet,  and  thinks 
these  were  vaulted  supports  to  the  city 
structures  above,  and  that  the  reser- 
voir extended  much  farther  westward. 
(He  is  disposed  to  make  the  Pool  of 
Bethesda  the  same  with  the  Fountain 
of  the  Virgin,  or,  Solomon's  Pool  in 
the  valley  of  Jehoshaphat.)  It  was  ev- 
idently used  as  a  reservoir,  and  was 
lined  with  stone  and  plaster.  Dr.  R. 
holds  it  to  be  the  ancient  fosse  which 
protected  the  fortress  Antonia,  and 
the  temple  on  the  north.  Large  trees 
are  growing  in  it  which  do  not  reach 
to  the  level  of  the  street.  ^  Sheep 
market.  The  word  market  is  not  in  the 
Greek,  and  is  erroneously  supplied  by 
the  translators.  We  hear  nothing  of 
such  a  locality,  while  we  know  there 
was  a  sheep  gate,  which  is  probably  in- 
tended here.  Neh.  3:  1,  32;  12:  39. 
It  was  the  gate  near  the  temple  where 
sheep  for  the  sacrifices  were  generally 
brought  into  the  city,  or  held  for  sale, 
in  the  open  space,  as  we  saw  them. 
We  were  struck  at  the  sight  of  a  flock 
of  beautiful  sheep,  gathered  just  inside 
the  gate,  (St.  Stephen's)  which  is  now 
adjoining  the  temple  area,  and  which 
has  been  commonly  regarded  as  the 
'■'■Sheep  Gate."  Anciently,  however, 
the  city  wall  ran  along  the  valley  of 
Jehoshaphat,  and  terminated  probably 
at  the  eastern  portico  of  the  temple, 
(Rob.  1 :  4G0,)  so  that  the  Gate  was 
not  the  very  same — and  the  present 
wall  in  that  vicinity  is  not  more  an- 
cient than  the  time  of  Agrippa.  '^Be- 
thesda. This  name  is  significant,  and 
means  "  the  house  of  mercy,''''  from  two 
Hebrew  words.  It  would  seem  to  have 
been  built  by  the  contributions  of  the 
benevolent.  \Forches.  These  were 
covered  recesses  around  the  pool,  for 
the  shelter  of  the  sick. 

3.  Impotent  folk— Sick  persons.  ^With- 
ered.    The  term  refers  to  such  diseases 


90 


JOHN. 


[Age  31. 


4  For  an  angel  went  down  at  a 
certain  season  into  the  pool,  and 
troubled  the  water  :  whosoever 
then  first  ^  after  the  troubling  of 
the  water  stepped  in,  was  made 
whole  ^  of  whatsoever  disease  he 
had. 

aPr.8. 17.     Ec.9. 10.     Matt.  11. 1?.      5  Eze.  47.  S,  9. 


a.s  paralysis,  which  takes  away  the  use 
of  the  liml'S.  ^  Waiting,  ^'c.  From 
this  word  to  the  end  of  vs.  4,  there  is 
some  doubt  about  the  text ;  but  there 
is  strong  reason  from  the  context  to 
suppose  it  genuine,  as  it  gives  an  im- 
portant exphxnation  of  the  other  parts 
of  the  narrative.  That  a  miraculous 
cure  was  waited  on,  is  clearly  implied, 
by  the  number  of  different  diseases 
here  mentioned,  and  by  the  fact  that 
the  cure  was  dependent  on  one's  being 
the  first  to  get  in  after  the  stirring  of 
the  water.  It  is  not  said  that  the  angel 
was  visible  ;  and  invisible  agencies  of 
angels  are  doubtless  much  more  com- 
mon than  we  generally  suppose.  Rob- 
inson suggests  that  as  the  water 
in  these  fountains  is  intermittent, 
this  may  be  the  "troubling  of  the 
water"  referred  to,  flowing  in  and 
out.  And  if  this  were  so,  an  angel 
may  have  been  sent  to  dispense  the 
healing  qualities  at  such  times.  Barnes 
refers  it  to  medicinal  properties  in  the 
water,  in  a  way  to  exclude  any  mirac- 
ulous effect.  We  see  no  reason  for 
evading  the  plain  sense  of  the  terms, 
which  would  surely  convey  the  idea  of 
a  supernatural  power  exerted  at  inter- 
vals for  the  cure  of  one,  and  lim- 
ited to  the  one  yxho  first  stepped  in — 
whereas  if  the  healing  lay  in  the  virtue 
of  the  water,  how  could  it  liave  been 
so  restricted  ? 

4.  An  angel.  It  is  not  said  that  an 
angel  toas  seen  doing  this.  Nor  need 
we  suppose  that  this  mention  of  an 
angel,  is  merely  according  to  the  Jew- 
i.sh  notion,  of  ascribing  all  favors  to 
the  ministiy  of  angels.  Surely  where 
they  are  all  declared  to  be  minis- 
tering spirits  to  the  heirs  of  salvation, 
(Ileb.  1:   14,)  it  is  not  merely  accord- 


5  And  a  certain  man  was  there, 
which  had  an  infirmity  °  thirty 
and  eight  years. 

6  When  Jesus  saw  him  lie,  and  * 
knew  that  he  had  been  now  a  long 
time  in  that  case,  he  saith  unto 
him,  Wilt  thou  be  made  whole  ? 

c  Lu.  8.  43  ;  13. 16.     d  Ps.  142.  3. 


ing  to  Jewish  notions.  Rather  we  may 
suppose  that  our  notions  are  wrong  in 
referring  so  few  matters  to  the  ministry 
of  angels.  They  doubtless  have  to  do 
Avith  many  common  mercies  which  are 
thought  to  spring  from  natural  causes 
and  which  may  be  brought  about 
through  natural  operations,  under 
their  immediate  agency.  Many  critics 
have  regarded  this  explanatory  pas- 
sage as  added  by  a  transcriber  and  not 
belonging  to  the  text.  It  is  not  found 
in  some  of  the  manuscripts.  In  others, 
it  is  written  on  the  margin.  But  to 
leave  it  out,  would  destroy  the  con- 
nection of  the  passage — making  the 
Evangelist  stop  with  the  tetm  "wiYA- 
ered''  (vs.  3,)  and  proceed  with  vs.  5. 
And  why  should  the  sick  be  lying 
there,  and  why  should  the  man  have 
been  so  long  waiting  anxiously  to  bo 
put  in,  unless  some  known  effect  fol- 
lowed on  the  troubling  of  the  water, 
at  these  intervals,  when  he  wished  to 
be  put  in  and  could  not  be. — Atford. 
^  Certain  season.  At  intervals,  which 
were  irregular,  else  the  sick  need 
not  have  waited. 

6.  Had  an  infirmity.  Literally — was 
thirty  and  eight  years  in  the  sickness — 
had  the  same  disease  so  long,  but  not 
at  Bethesda  all  the  while.  This  is 
mentioned  to  show  the  extreme  case, 
as  exhibiting  Christ's  supreme  power 
and  mercy. 

6.  Here,  again,  John  records  our 
Lord's  superhuman  knowledge  of  per- 
sonal character  and  history — that  He 
knew  how  long  the  man  had  been  ill, 
&c.  So  He  knew  of  Nathanael  under 
the  fig  tree  before  he  was  called  by 
Philip,  and  of  the  Samaritan  woman 
and  her  five  husbands,  and  of  the  no- 
bleman's son.     John's  object  is  to  re- 


Age  31.] 


CHAP.  V. 


91 


7  The  impotent  man  answered 
him,  Sir,  I  have  ^  no  man,  when 
the  water  is  troubled,  to  put  me 
into  the   pool :    but  while  I  am 

a  De.  32.36.    Ps.  71.  12;  142.  4.   Ro.  5.  G.    2  Cor.  1.9,10. 


cord  such  instances  which  prove 
Christ's  Divinit3\ 

^  When  Jesus  saiv,  &c.  Our  Lord's 
knowledge  of  his  distressed  case  moved 
Him  to  compassion.  So  our  sin  and 
misery  have  moved  Him  to  such  pity 
as  to  bring  Him  into  our  world,  a 
Healer,  Substitute  and  Sufferer,  Victim 
and  Saviour,  for  lost  man.  Why  He 
singled  out  this  man  among  the  many, 
we  cannot  say.  It  must  be  referred 
to  His  Sovereignty.  Yet  this  was  no 
damage  or  injustice  to  the  rest.  None 
had  any  claim  on  His  favor.  But  it  is 
implied  that  the  special  distresses  of 
this  man — his  helplessness — his  utter 
hopelessness,  and  his  long  continued 
suffering,  brought  our  Lord  to  him. 
T"  Wilt  thou.  Literally,  art  thou  loil- 
ling — dost  thou  icish  ?  So  our  Lord 
introduces  His  great  salvation.  He 
offers  it — asks  if  we  will  have  it,  and 
if  we  would  desire  to  have  deliverance 
wrought  out  for  us,  such  as  we  cannot 
else  obtain.  If  we  care  to  be  saved — 
if  we  feel  our  miseries,  and  would  feel 
glad  at  the  glad  tidings.  He  is  read3^ 
He  has  come  already.  This  is  now  the 
news  to  all.  He  would  have  us  con- 
sent to  be  saved — to  be  made  ivhole,  by 
His  Divine  power  and  grace.  This  is 
the  question  with  which  he  addresses 
every  man,  impotent  and  without  help, 
as  all  are,  and  He  alone  can  deliver 
and  save. 

7.  The  man  thought  of  nothing  be- 
yond the  ivater,  and  of  the  means  of 
obtaining  that  kind  of  cure.  His  an- 
swer implies,  that  he  had  no  one  even 
to  bring  him  daily  to  the  pool,  (for 
such  an  one  might  also  have  put  him 
in  at  the  proper  time,)  but  that  he 
crawled  along  to  and  fro,  or  perhaps 
remained  there  in  his  helplessness  for 
long  seasons.  This  poor  impotent  man, 
had  neither  ability  nor  help.  Of 
course  ho  means  to  be  understood  as 
iiaviug  a  strong  desire  to  be  healed — 


coming,  another  steppeth  down 
before  me. 

8  Jesus  saith  unto  him,  Rise,  ^ 
take  up  thy  bed,  and  walk. 

h  Matt.  9.  6.    Mar.  2. 11.    Lu.  5.  24. 

and  as  only  wishing  he  could  see  any 
possibility  of  it  in  his  forlorn  case. 
7  Before  me.  If  his  cure  must  depend 
on  his  being  beforehand  of  others,  he 
must  despair.  His  was  just  the  worst 
possible  case.  All  others  had  the  ad- 
vantage of  him,  and  were  always  be- 
fore him.  Oh!  if  he  had  only  some 
kind  friend  and  helper  near,  to  put  him 
in,  in  season,  so  that  he  might  be  the 
first,  and  get  the  healing  advantage. 
What  a  mercy ! 

8.  Rise.  This  is  the  surprising  way 
in  which  Christ  brings  deliverance. 
His  commands  are  sweet.  They  are 
in  mercy.  The  duties  He  enjoins  are 
the  very  modes  in  which  He  would 
bring  to  us  His  Salvation.  Without 
going  into  the  icater,  the  poor  sick  man 
is  cured.  It  is  not  needed,  if  Christ 
pleases  to  dispense  with  it.  If  He  had 
commanded  it,  it  would  have  been 
indispensable — as  when  He  said,  "  go 
to  the  pool  of  Siloam  and  wash,"  ch, 
9:  11.  IMeans,  ordinances  and  even 
sacraments,  have  no  saving  virtue  in 
themselves,  or  apart  from  His  saving 
power.  Yet  who  shall  dare  omit  them 
where  Christ  commands  ?  Here  He 
would  have  the  man  see  that  salvation 
is  of  Christ  alone — that  He  is  more 
than  the  water — more  than  the  angel, 
more  than  both,  though  the  man  "was 
impotent  and  Christ  would  have  seem- 
ed to  be  commanding  an  impossibility, 
yet  his  inability  w^ould  have  been  no 
excuse  for  disobedience.  It  is  enough 
that  Christ  commanded  him  to  do  this 
thing.  He  always  gives  the  strength 
to  do  what  we  attempt  at  His  com- 
mand. Christ  told  him  to  rise,  though 
he  could  not  help  himself,  and  to  take 
uj)  his  bed,  and  go  away  cured,  walking 
as  any  well  man  could  do,  to  show  that 
he  was  perfectly  cured  just  by  His 
Divine  word.  ^  Bed.  This  was  usu- 
alh'  a  mat  or  rug ;  or  the  cloak,  the 
oiiter  garment,  as  it  is  still  in  Pales- 


92 


JOHN. 


[Age  31. 


9  And  immediately  the  man  was 
made  whole,  and  took  U23  his  bed, 
and  walked  :  and  on  ="  the  same 
day  was  the  sabbath. 

10  The  Jews  therefore  said  unto 
him  that  was  cured,  It  is  the 
sabbath-day  ;  ^  it  is  not  lawful  for 
thee  to  carry  thy  bed. 

ao.9.  H.     6Je.  17.  21,&c.     Matt.  12.  2.  &c. 

tine.  Observe — 1.  Christ's  commands 
are  different  from  those  of  the  old 
economy.  They  gave  no  adequate 
helps.  Christ  gives  while  he  demands. 
Nay,  He  first  gives — then  asks.  The 
motto  of  an  ancient  saint,  was,  "Only 
give  what  thou  commandest,  then  com- 
mand what  thou  wilt."  2.  Christ's 
commands  are  in  the  way  of  healing 
and  salvation.  The  sum  of  all  His 
requirements  i.s,  that  we  be  saved. 
How  precious  are  His  obligations,  be- 
cause they  are  gracious — binding  us 
fast  to  Life  and  Heaven. 

9.  The  man's  healed  condition  was 
first  to  be  shown  in  the  discharge  of 
duty — in  obedience  to  the  Divine  com- 
mand. He  doubtless  saw  that  Christ 
spake  with  authority — He  was  led  to 
attempt  to  obey,  though  he  might  have 
pleaded  his  inability  and  said,  "how 
can  I  rise  and  take  up  my  bed,  when  I 
am  a  helpless  paralytic,  and  when  this 
power  to  get  up  and  walk,  is  just  what 
I  need  ?  If  I  could  do  this  I  could 
get  to  the  water  and  be  cured."  Our 
Lord's  authoritative  word  put  away 
from  the  man  all  such  objections,  and 
accordingly  he  attempted  obedience, 
and  immediately  he  found  himself 
healed.  If  The  Sabbath.  Our  Lord 
hod  directed  this  to  give  Him  occa- 
sion also  for  laying  down  the  rule  in 
regard  to  the  Sabbath. 

10.  The  Jeivs.  John  uses  this 
term.  Not  of  the  people,  but  of  the  offi- 
cers— the  rulers,  either  some  of  the 
Sanhedrim  or  others — who  are  in  open 
controversy  with  our  Lord.  T[  Not 
latrful.  It  was  against  the  Mosaic  law 
to  carry  burdens  on  the  Sabbath.  Neh. 
13:  15-19;  Jer.  17;  21;  Exod.  31: 
13-17;  Numb.  15:  32-36.  But  the 
Pharisaical   Jews    had    introduced   a 


11  He  answered  them,  He  that 
made  me  whole,  the  same  said 
unto  me,  Take  up  thy  bed,  and 
walk. 

12  Then  asked  they  him.  What 
man  is  that  which  said  unto 
thee.  Take  up  thy  bed  and 
walk? 


variety  of  false  and  worrisome  dis- 
tinctions, so  that  it  had  become  "  al- 
most impossible  for  a  plain  unlearned 
man  to  know  what  was  forbidden  and 
what  was  permitted."  See  Luke  13  : 
15,  16. 

11.  The  man's  answer  conveyed  a 
weighty  truth.  It  was  really  enough 
for  him,  or  for  any  one,  that  a  person 
who  could  work  such  an  Omnipotent 
cure,  had  authorized  him  to  carry  his 
bed  on  the  Sabbath.  And  this  was 
indeed  the  very  ground  which  Clirist 
Himself  took — that  He,  as  Lord  of 
the  Universe,  was  Lord  also  of  the 
Sabbath  day.  We  may  safely  obey 
such  a  Divine  and  gracious  Master. 
Further,  also,  such  a  gracious  work 
proposed  to  be  wrought  on  the  ninn, 
laid  him  under  obligations  to  respect 
and  follow  His  directions.  Besides  in 
this  case,  the  carrying  of  the  bed  had' 
been  commanded  only  as  properly  a 
part  of  the  cm-e,  or  the  natural  result 
of  the  cure,  so  that  the  ctire  is  to  be 
charged  with  the  violation  of  the  Sab- 
bath, if  anything.  And  the  question 
would  simply  be,  whether  it  is  not 
lawful  to  do  good  on  the  Sabbath  day. 
See  Luke  6  :  9.  For  he  who  could  do 
a  work  of  necessity  and  mercy  on  that 
day,  does  wrong  if  he  leave  it  undone, 
when  by  this  neglect  or  omission,  great 
evil  may  ensue.  See  Matt,  12:  6-11  ; 
Luke  13:  14;  14:  5. 

12.  Instead  of  inquiring  more  about 
the  miracle,  or  asking,  "who  healed 
thee'^ — they  were  bent  on  finding  the 
author  of  this  pretended  violation  of 
their  law,  to  punish  Ilim  if  they  could. 
Tlieir  question  is — who  told  thee  to  do 
this  which  we  pronounce  unlawful? 
Their  narrowness,  severity,  and  big- 
otry, are  here  made  to  appear.     It  is 


Age  31.] 


CHAP.  V. 


93 


13  And  he  that  was  healed  wist 
*  not  who  it  was :  for  Jesus  had 
conveyed  ^  himself  away,  ^  a  mul- 
titude being  in  that  place. 

14  Afterward  Jesus  findeth  him 
in  the  temple,  and  said  unto  him, 

a  c.  4. 19.     6  Lu.4.30.    1  or,  from  the  multitude  that  was. 

no  matter  to  them,  though  Divine  pow- 
er has  been  exerted  in  the  cure  of  so 
hopeless  a  case,  they  are  only  the 
more  encouraged  against  such  a  dis- 
tinguished opposer  of  their  opinions — 
and  they  will  hunt  Him  down.  They 
leave  the  man,  in  order  to  find  the  one 
who  authorized  him  so  to  do.  The 
man's  reason  too,  was  good  in  itself, 
and  shifted  the  responsibility  upon 
Ilim  who  wrought  the  cure.  The  man 
meant  to  offer  this  in  vindication  of 
himself  and  of  his  wondrous,  unknown 
Healer,  whom  the  rulers  sought  to  ac- 
cuse. They  were  ready  enough  to  trans- 
fer the  blame  to  Christ.  They  did  not 
take  any  favorable  view,  nor  look  at  the 
good  that  was  done,  but  they  saw  only 
the  ceremonial  side  of  the  matter,  and 
ci'ied  out  against  a  breach  of  observan- 
ces such  as  their  bigotry  presci'ibed. 
They  looked  not  at  what  they  might  ad- 
mire, but  onl}'  at  what  they  might  cal- 
umniate. They  will  hear  nothing  in  de- 
fence. Bigotry  is  most  unreasonable. 
13.  Wist  not.  The  man  had  not 
thought  of  inquiring  who  this  was, 
until  that  wonch-ous  word  came  to  him 
from  the  stranger,  in  which  he  found 
life  ;  and  then,  the  stranger  had  disap- 
peared. T[  Conveyed  Himself  aivay. 
Rather  the  term  signifies,  "to  avoid 
by  turning  the  head  aside,"  and  so  it 
may  mean — had  escaped  his  notice.  Oa 
account  of  the  multitude,  amidst  so 
great  a  number,  the  man  lost  sight  of 
Ilim.  He  was  naturally  so  much  exci- 
ted and  engrossed  with  the  cure,  that 
he  lost  sight  of  everything  else,  for 
the  moment.  It  may  express  also,  the 
easy,  unobserved  manner  in  which  He, 
as  it  were,  glided  through  the  crowd. 
How  amazing  the  love.  When  we  were 
strangers,  aliens,  enemies,  Christ  died 
for  us — delivered  us,  though  we  knew 
Him  not. 


Behold,  thou  art  made  whole :  sin " 
no  more,  lest  a  worse  thing  come 
unto  thee. 

15  The  man  departed,  and  told 
the  Jews  that  it  was  Jesus  which 
had  made  him  whole. 


14.  Aflenoards.  The  terms  would 
intimate  that  it  was  some  time  after- 
ward. T[  Findeth.  Our  Lord  will  find 
out  those  whom  He  has  healed — re- 
minding them  of  His  grace  and  giving 
them  His  gracious  direction.  This  se- 
cures their  perseverance  and  final  salva- 
tion. 1[  The  temple.  The  healed  man 
was  in  the  courts  of  the  Lord,  and,  it 
is  to  be  hoped,  was  engaged  in  devout 
worship.  Such  as  have  been  healed 
from  long  sickness,  or  saved  by  grace, 
might  be  expected  to  find  their  way 
at  once  to  God's  house,  for  worship. 
^  Sin  no  more.  This  would,  perhaps, 
imply,  that  his  long  disease  had  como 
from  some  habits  of  sin.  Of  this  we 
cannot  be  sure.  But  if  so,  the  man 
would  be  convinced  more  fully  of 
Christ's  Divinity  from  His  knowledge 
of  his  history,  so  long  back.  So  it 
was  with  the  Samaritan  woman,  and 
with  Nathanael.  Lidulgence  in  sin 
often  brings  on  long  continued  dis- 
ease— takes  away  the  strength  and 
produces  premature  decay  and  death. 
When  one  has  been  raised  up  from  such 
a  condition,  the  best  advice  that  can 
be  given,  is  not  to  indulge  any  more 
in  these  destructive  vices.  Besides 
this.  He  who  works  the  deliverance, 
hates  the  sin,  and  out  of  gratitude  to 
Him,  it  ought  to  be  avoided  ever  after. 
Still  further,  the  case  of  those  who  go 
on  to  sin,  becomes  worse  and  worse. 
Tf  A  worse  thing.  This  may  mean,  a 
worse  condition,  beyond  any  possible 
help,  even  from  the  Only  Deliverer,  and 
thus,  at  last,  eternal  death.  A  worse 
thing,  observe,  than  thirty-eight  years 
of  pain  and  infirmity,  is  threatened. 

15.  This  he  may  have  done  out  of 
joy  at  finding  oxit  his  Deliverer,  not 
thinking  of  the  mischief  it  might 
bring  upon  Chris*.  He  could  not  have 
had  any  wish  to  bring  trouble  upon  hi.s 


94 


16  And  therefore  did  the  Jews 
persecute  Jesus,  and  sought  to 
slay  him,  because  he  had  done 
these  things  on  the  sabbath-day. 

17  But  Jesus    answered   them, 


gracious  benefactor.  Some  men,  with 
vei'y  good  motives,  do  very  imprudent 
things,  and  injure  Christ's  cause,  while 
they  aim  to  benefit  it.  He  perhaps 
did  this  to  obey  the  rulers,  and  possi- 
bly to  apologize  further  to  them  for 
himself.  He  speaks  gratefully  of  his 
Healer,  and  records  the  salvation 
wrought  out  for  him.  "/;;  ivas  Jesus 
who  made  him  lohole.^'  None  but  Jesus 
can  make  a  helpless  sinner  who'e. 

16.  Persecute  Jesus.  These  men 
cared  neither  for  the  poor  paralytic 
who  was  healed,  nor  for  the  Messiah 
who  thvis  had  proved  Himself  divine. 
They  caviled  at  the  way  in  which  He 
did  this  work  of  mercy,  because  it 
opposed  their  views — and  so  they 
sought  even  to  take  His  life.  They 
would  have  it  that  He  "was  Avicked,  and 
that  they  were  holy,  and  they  would 
listen  to  nothing  else.  ^  To  slay  Ilim. 
It  was  directed  in  the  law  of  Moses 
that  a  Sabbath-breaker  should  be  put 
to  death.  Exod.  31:  15;  35:  2. 
T[  Because.  As  though  they  could  find 
cause  in  what  He  had  done,  to  slay 
Him  as  a  violator  of  the  sanctity  of 
that  day.  This  is  the  spirit  which 
showed  itself  in  this  cruel  nation,  and 
which  at  last  accomplished  its  malicious 
object,  in  putting  to  death  the  Prince 
of  Life. 

17.  It  appears  that  they  found 
Christ  and  accused  Him  as  a  violator 
of  the  Sabbath.  But  Avhat  had  He 
done?  He  had  only  spoken  with  His 
divine  word  to  a  poor  cripple,  and  the 
man  had  been  made  whole.  They 
blamed  Him  probably  for  the  man's 
carrying  a  bed,  at  His  direction,  and 
upon  His  authority.  ^  My  Father 
worketh.  Our  Lord  here  meant  to  say 
that  Jehovah,  whom  they  professedly 
worshiped,  and  whom  He  claimed  as 
His  Father,  had  always  worked — on 
Sabbaths  and   on  other  days — never 


JOHN.  [Age  31. 

Father    wcrketh    hitherto. 


My 

and  I  work. 

18  Therefore  the  Jews  sought 
the  more  to  kill  ^  him,  because 
he  not  only  had  broken  the  sab- 


ac.  9.  4:  14.10.     6  c.  7.  19 


he       J 
ith     ^ 


ceasing  to  rule  and  order  all  things  in 
His  works  of  creation  and  providence — 
"making  His  sun  to  rise  and  set" — 
"  giving  rain  and  fruitful  seasons."  In 
like  manner  also  He  i/zV?«se// worked.  As 
the  Jews  proposed  to  worship  the 
Father,  and  could  not  find  fault  wit 
Jehovah  for  working  at  all  times  as 
Lord  of  all — so  He  Himself  did  only  ? 
what  the  Father  did,  and  just  because 
they  did  not  and  could  not  work  apart — 
much  less  in  any  opposition  to  each 
other.  He  did  not  here  plead  that  this 
work  was  a  work  of  mercy,  but  He 
took  higher  ground — that  He  was  Lord 
of  the  Sabbath,  and  therefore  had  a 
perfect  right  to  do  His  divine  work  on 
that  day.  Of  course  He  thus  claimed 
the  same  right  as  His  Father,  and  by 
calling  God  His  Father,  He  made  Him- 
self equal  with  God.  Observe. — Our 
Lord  here  corrects  their  false  notion, 
that  the  true  Sabbath  observance  con- 
sists in  ceasing  from  every  outward 
work.  He  honored  the  Sabbath  by 
doing  His  divine  works  more  than  Ho 
could  have  done  by  ceasing  from  them. 
The  Sabbath  is  to  be  sanctified  by  a 
holy  resting  all  that  day  from  all  such 
worldly  employments  and  recreations 
as  are  lawful  on  other  days,  &c.  Vvith 
God,  ceaseless  activity  and  holy  energy 
are  His  highest  repose.  He  rests  in 
ceaseless  labors  of  love.  "  God's  works 
of  Providence  are  His  most  holy,  wise 
and  powerful,  preserving  and  govern- 
ing all  His  creatures  and  all  their  ac- 
tions." ^  Hitherto.  Until  now — from 
the  beginning.  God  executeth  His 
decrees  in  the  works  of  creation  and 
providence. 

18  The  more.  What  He  said  in  His 
vindication  only  enraged  them  the 
more.  They  could  not  be  reasoned 
with.  A  ncAv  ground  of  otTcnce  they 
pretended  to  have  now,  in  Jlis  claiming 
to  he  the  Son  of  God.     ^  His  Father. 


Age  31.] 


CHAP.  V. 


95 


bath,  but  said  also  that  God  was 
his  Father,  making  *  himself  equal 
with  God. 

19  Then  answered  Jesus  and 
said  unto  them,  Yerilj,  verily,  I 
say  unto  you,  ^  The  Son  can  do 

a  Zee.  13.7.     c.  10.  30,  33.    Ph.  2.  6.     5  ver.  30. 


Literally — His  own  Father — His  own 
propel'  Father.  This  was  their  under- 
standing of  His  language,  and  this 
was  His  meaning.  To  make  God 
"  His  own  Father,''  claiming  "peculiar, 
personal  Sonship  "  (and  not  as  He  is 
'■^  our  Father,")  was,  in  their  view, 
blasphemy.  This  gives  Him  occasion 
to  set  forth  His  proper  Person  and 
offices,  together  with  His  special  rela- 
tions to  the  Father.  And  He  will  not 
keep  back  the  truth  merely  because  it 
will  enrage  them.  This  claim,  in  their 
view,  went  quite  beyond  the  claim  of 
Messiahship  as  commonly  understood. 
They  sought  therefore  to  kill  Him,  for 
blasphemy  and  violation  of  the  Sabbath, 
both  of  which  were  punishable  Avith 
death,  accordins;  to  their  law.  Num. 
15:  35;   Levit.  24:  11-14. 

19.  He  here  declares  that  His  rela- 
tions to  the  Father  make  it  impossible 
for  Him  to  do  anything  apart  from  the 
Father,  or  alone  and  disconnected  from 
the  Father.  As  they  are  essentially 
one,  He  could  not  possibly  do  anything 
except  what  He  is  sure,  from  Bis  own 
personal  knowledge,  that  the  Father 
doeth.  ![  Can  do  nothing.  Literally — 
is  not  able  to  do  anything,  ^  What 
Heseeth.  As  He  "is  in  the  bosom  of 
the  Father,"  He  can  see  what  the 
Father  doeth,  as  none  other  can.  "No 
man  hath  seen  God  at  any  time.  The 
only-begotten  Son  lohich  is  in  the  bosom 
of  the  Father,  He  hath  declared  Him," 
ch.  1:  18.  TT  For.  The  truth  is  now 
further  stated  in  its  broadest  sense. 
The  fact  is,  that  \ohatever  things  the 
Father  may  at  any  time  do,  these 
things  also  the  Son  doeth  likewise — in 
like  mnnner — after  the  same  fashion 
and  plan.  And  as  this  perfect  oneness 
belongs  to  all  their  doings,  they  can 
be  no  other  than  one.  This  indicates 
a  unity  of  he,i.ng  as  the  ground  of  unily 


nothing  of  himself,  but  what  he 
seeth  the  Father  do :  for  what 
things  soever  he  doeth,  these  also 
doeth  the  Son  likewise. 

20  For  "  the  Father  loveth  the 
Son,  and  sheweth  him  all  things 

c  Matt.  3.  17.     C.3.  35;  17.26. 


in  action.  It  cannot  be  understood  as 
only  a  moral  unity — or  unity  of  will, 
or  of  action  in  the  operations  of  the 
Father  and  the  Son,  For,  it  is  said 
expressly,  the  Son  is  not  able  to  do  any- 
thing of  Himself,  except  what  He  seeth 
the  Father  do.  ^  What  things  soever 
He  doeth.  Literally — may,  at  any  time, 
do.  The  Greek  particle  here,  which 
expresses  contingency,  conveys  this 
shade  of  the  idea,  and  hence,  the  terms 
are  most  srong  and  comprehensive  of 
every  possible  case.  Of  course,  the  per- 
sonal ofl&ces  of  the  Father  are  distinct 
from  those  of  the  Son,  in  the  work  of 
creation  and  redemption.  But  what 
is  meant  is,  that  Avhatever  belongs  to 
the  Father  as  God  to  do,  belongs  to 
the  Son,  also  as  God — and  that  the 
Son  has  the  same  divine  attributes  of 
Omnipotence  and  Omniscience  and 
Omnipresence  as  the  Father,  for  all 
possible  divine  works.  "Kiss  the  Son," 
20.  For.  This  perfect  unity  is  fur- 
ther explained  and  traced  back  to  the 
peculiar,  infinite  love  of  the  Father  to 
Him.  The  Son  was  the  object  of  the 
Father's  love,  eternally.  It  was  always 
necessary  to  the  Father  to  have  an 
object  of  His  love — and  this  was  the 
Eternal  Son,  There  is  nothing,  there- 
fore, contradictory  in  this  relation. 
And  the  Son  cannot  have  any  plan  or 
operation  but  such  as  the  Father 
approves.  See  ch.  10:  30;  17:21, 
Observe. — This  unity  of  action  is 
necessary.  1st.  From  the  union  of  the 
two  Persons  in  the  Godhead.  2.  From 
His  peculiar,  personal  knowledge  of 
the  Father's  acts;  which  He  ^^  seeth" 
as  none  other  can.  3.  From  the  con 
stitutional  love  of  the  Father  to  the 
Son,  making  Him  the  reflection  of 
Himself — the  character  (Gr.)  or  stamp, 
"express  image  of  His  Person"^ 
'^shewing  Him  all  things  that  Himself 


96 


JOHN. 


[Age  31. 


that  liimself  doetli  :  and  he  will 
shew  him  greater  works    than 
these,  that  ye  may  marvel. 
21  For  as  the  Father  raiseth  up 
the  dead,  and  quickeneth  them ; 


dodh  " — "  having  no  secrets  zvith  Him.  " 
^  Sheweth  Him  all  tilings.  This  also 
represents  the  essential  unity  of  their 
being  and  action.  It  also  proves  the 
Son  to  be  Omniscient,  as  no  mere  crea- 
ture, however  exalted,  would  be 
capable  of  having  all  the  doings  of 
God  shewn  to  him — no  tinite  mind  could 
possibly  take  in  such  a  communication 
of  all  the  divine  works  if  it  were 
offered.  U  Will  shew  Him.  This  fur- 
ther future  unfoldino^  or  the  Father's 
plans  to  the  Son,  refers  to  the  develop- 
ment of  them  in  Providence — for  the 
carrying  on  of  the  Mediatorial  work. 
And  this  increasing  display  of  the 
Father's  purpose  in  Christ's  redeeming 
work,  would  make  them  marvel,  and 
would  produce  greater  wonder  than 
these  miracles  of  healing,  &c. 

21.  For.  He  now  asserts  His  proper 
and  essential  work  by  His  divine  pre- 
rogative— the  highest  work  that  can 
be  performed  upon  men — raising  them 
from  the  dead  and  giving  them  life. 
He  not  only  could  heal  the  poor  cripple 
of  Bethesda,  but  could  raise  up  and 
quicken,  in  the  highest  sense,  whomso- 
ever He  pleased.  ^  Raiseth  up.  If 
they  stagger  at  the  healing  of  the 
impotent  ma\i,  they  will  be  compelled 
to  own  His  essential  jdivinity  in  this 
greater  wovk.  In  this  passage  He 
plainly  refers  to  both  the  spiritual  and 
bodily  resurrection.  Raising  up  the 
dead  is  more  than  curing  the  cripple. 
But  quickening  or  imparting  life  to 
svich,  is  more  than  raising  them  up. 
All  this  is  most  plainly  a  divine  work. 
And  that  quicke7iing  of  the  soul  to  the 
highest  style  of  life,  from  the  death  of 
trespasses  and  sins,  is  also  the 
sovereign  prerogative  of  the  Son,  as 
^Mediator.  If  Quickeneth — 3Iaketh  alive. 
This  the  great  woi'k  which  the  Son 
performs    in    union  with  the  Father. 


even  *  so  the   Son  quickeneth 
whom  he  will, 

22  For  the  Father  jiulgeth  no 
man,  but  hath  committed  ^  all 
judgment  unto  the  Son  : 

a  Lu  8.  54.  c,  11.25;  11.2.  b  Matt.  11.  27.  Ac.  17. 
31.    2  Cur.  5.  10. 

U  Whmn  He  will.  This  power  is  exercised 
according  to  His  good  pleasure.  He  is, 
therefore,  supreme,  not  subject  to 
restraint  from  any  one.  His  will  is 
the  Father's,  and  he  also  is  God.  cb 
1 :  1,  2.  Besides,  He  is  sovereign  in 
this  work  of  making  such  men  spiritu- 
ally alive,  as  He  will.  Yet  it  is 
according  to  "  His  own  (700a  pleasure.  " 
This  is  not  arbitrary  nor  blind.  He 
has  been  pleased  to  reveal  His  will, 
and  to  show  the  plan  of  grace  accord- 
ing to  which  He  chooses  to  make  men 
alive.  This  work  refers  both  to  resur- 
rection and  regeneration,  because  the 
resurrection  of  the  body,  while  it  is  to 
come  upon  all,  comes  to  the  believer 
alone  as  a  privilege  and  blessing, 
promised  to  Him  by  divine  covenant, 
and  as  a  part  of  the  Mediator's  w^ork. 
Phil.  3:  20,  21.  Observe.~1.  To 
"quicken  the  dead  "  was  acknowledged 
as  a  peculiar  prerogative  of  God.  Rom. 
4.  17.  Christ,  then,  claims  to  be 
equal  with  God  by  claiming  to  cio  this, 
and  in  the  highest  sense.  2.  To  quicken 
or  give  life  to  men,  is  here  understood 
as  something  more  than  to  ^^  raise  the 
dead.''^  So  Christ  says,  "  I  am  the 
Ptesurrection  anc?  ^AeZ?/e."  ch.  11:  25. 
Giving  Life  in  the  spiritual  sense, 
includes  the  physical  resurrection, 
specially  promised  to  all  such  Though 
all  men  shall  be  raised  from  their 
graves,  it  will  be  a  ^'■resurrection  of 
life  "  only  to  such  as  have  been  already 
quickened  \n  their  dead  souls. 

22.  For,  &.C.  Literally — "  For  neither 
does  the  Father  fudge  any  7na?i.'"  He 
goes  on  to  show  the  further  preroga- 
tive of  the  Son,  in  reference  to  men, 
even  having  the  work  of  fudging  men 
committed  to  Himself,  and  that  in  dis- 
tinction  from  the  Father.  This  is 
indeed  a  solemn  and  awful  relation  in 
which  He  stands  to  men — and  for  the 


Age  31.] 


CHAP.  V. 


97 


23  That  all  men  should  honour 
the  Son,  even  as  they  honour 
the  Father.  He  that  honoureth 
not  the  Son,  honoureth  not  the 
Father  which  hath  sent  him. 

24  Yerilj,  verily,  I  say  unto  you, 


highest  reasons.  This  "work  of  judg- 
ment shows  Him  to  be  God,  as  it  sup- 
poses Omniscience,  since  none  could 
be  universal  Judge  but  one  having 
power  to  search  all  hearts  and  under- 
stand all  motives.  Tf  Hath  committed. 
This  is  part  of  the  Father's  will  which 
is  to  be  more  fully  *' sheum,''  (vs.  20,) 
and  which  shall  be  greater  than  the 
healing  of  the  paralytic.  Acts  17:  31  ; 
Matt.  25. 

23.  The  object  of  this  exaltation  of 
Christ  as  Judge  of  the  world,  is  to  re- 
quire His  being  honored  as  God.  This 
will  be  the  demand,  because  He  will 
thus  be  shewn  to  be  God  at  the  great 
judgment  day.  The  term  here  used 
"  to  Judge,^'  means  also  in  its  wide 
sense  to  rule — includes  the  whole  ad- 
ministration of  the  Divine  moral  gov- 
ernment, (Ps.  110:  1;)  the  Governor 
and  Universal  Lord,  being  also  Uni- 
versal Judire.  Phil.  2:  9;  Eph.  1: 
21 ;  1  Pet.  3  :  22.  '^lle  that.  There 
can  be  no  honor  paid  to  the  Father  by 
those  who  refuse  honor  to  the  Son ; 
for  the  Father  can  be  "  honored  by  us 
only  as  the  Father  who  Stmt  His  aSoh." 
Besides  He  could  not  be  the  Son  if 
there  were  not  the  Father,  nor  could 
the  Father  be  such  if  there  were  not 
the  Sun.  Observe. —  Worship  is  here 
claimed  for  Christ  the  same  as  for  God 
the  Father.  There  is  no  God  but  the 
Triune  God,  Father,  Son,  and  Holy 
Ghost.  He  who  denies  or  dishonors 
either  of  these  persons  in  the  Godhead, 
denies  or  dishonors  God,  Hence  he 
who  refuses  to  worship  Christ  as  God, 
does  not  worship  the  true  God,  and 
cannot  be  a  Christian.  The  Jews  wor- 
shiped the  Father  and  claimed  to  be  j 
most  devout  and  strict  in  their  wor-  | 
ship.  But  they  were  not  worshiping  | 
the  true  God  if  they  refused  to  worship  i 
Him  as  the  Father  of  Jesus.  Ob-  i 
9 


He  *  that  heareth  my  word,  and 
believeth  on  him  that  sent  me, 
hath  everlasting  life,  and  shall 
not  come  into  condemnation  ; 
but  is  passed  ^  from  death  unto 
life. 

ac.  6.40,  47.     6  1Jolin3.14. 

SERVE. — Our  Lord  claims  Divine  wor- 
ship, equal  to  that  which  is  due  to  the 
Father,  and  on  three  grounds.  1.  The 
community  of  nature.  He  calls  God 
His  own  proper  Father,  as  He  is  called 
in  the  same  terms,  God's  ou-n proper  Son. 
Rom.  8:  82.  "He  that  spared  not 
His  own  Son.'"  2.  From  community 
of  Divine  attributes  and  agency  as 
quickener  and  judge,  and  from  the 
unity  of  being,  making  it  impossible 
for  the  Son  to  do  any  thing  independ- 
ently of  the  Father.  8.  From  the 
oneness  of  their  honor,  as  one  cannot 
be  honored  without  the  other.  "  The 
Father  can  be  honored  in  no  way  but 
through  the  Son.''  He  who  does  not 
honor  the  Son  does  not  honor  the 
Father  in  the  character  in  which  He 
has  manifested  Himself  by  the  Son, 
namely,  as  the  Father  of  Jesus  Christ : 
does  not  acknowledge  the  grand  attri- 
bute of  the  Father,  His  love  in  send- 
ing His  own  Son,  does  not  pray  to  the 
Father  as  ' '  the  Father  of  Jesus  Christ," 
does  not  and  cannot  trust  with  joyful 
confidence  in  the  Father  because  he 
does  not  trust  in  the  Son — cannot  love 
the  Father  because  he  does  not  ac- 
knowledge the  love  of  the  Father,  and, 
in  fine,  cannot  obey  the  Father  because 
he  is  without  the  aids  obtained  by  faith 
in  Christ  the  Son.  Only  they  who  honor 
Christ,  pay  any  proper  worship,  or 
have  any  earnest  and  pure  devotion. 
Men's  devotedness  to  God  is  just  in 
proportion  to  their  love  for  the  Re- 
deemer. Observe. — To  denj^  one  vital 
doctrine  of  scripture  leads  to  the  de- 
nial of  all. 

24.  Verily.  This  introduces  a  most 
solemn  practical  truth.  ^  Heareth. 
Faith  Cometh  by  hearing,  and  it  is  he 
that  not  only  heareth  but  also  believeth. 
Our  Lord  here  declares  that  faith  in  His 
word  and  in  the  Father  as  having  sent 


98 


JOHN. 


[Age  31. 


25  Yerily,  verily,  I  say  unto  you, 
The  hour  is  coming,  and  now  is, 
when   the  dead  "  shall   hear  the 


Eph.  2.1. 


Ilim,  (ch.  o:  17;)  is  ihc  sure  evidence 
of  this  eternjil  life  wLich  He  claims  to 
give.  vs.  21.  It  is  remarkable  that 
here  lie  repeats  the  declaration  of 
John  concerning  Him  (ch.  3:  36;)  in 
almost  the  same  words.  Christ  had 
said  the  same  to  Nicodemus  and  refer- 
red to  the  necessity'  of  His  being  lifted 
up,  in  order  thai  every  believer  in  Him 
might  have  eternal  life,  (3:  15,)  and 
He  here  declares  that  every  such  one 
hath  eternal  life.  ^  And  shall  not  come. 
This  refers  to  His  power  of  passing 
judgment  (vs.  22,)  and  implies  that  he 
who  believes  not  shall  come  into  con- 
demnation in  the  last  day.  T[  But  is 
passed.  Kather,  has  passed.  The  be- 
liever is  justified  ah'eady  by  faith  and 
has  peace  with  God,  (Rom.  5  :  1,)  not 
by  his  works,  but  through  our  Lord 
Jesus  Christ.  His  faith  in  Christ  is  a, 
proof  of  liis  having  been  quickened — 
made  alive  by  Christ — from  the  death 
in  trespp.sses  and  sins,  in  which  lieAvas 
by  nature.  Ephcs.  2:  1.  "To  him 
there  is  no  difference,  in  point  of  fact, 
between  this  world  and  the  world  to 
C'lme."  Augustine  says,  "In  this  life 
which  is  not  yet  life,  we  pass  from 
death  unto  life,"  by  believing  in  Christ. 
John  says,  "We  know  that  avc  have 
passed  from  death  unto  life,  because 
we  love  the  brethren."  1  John  3:  14. 
The  state  of  man  by  nature,  is  that  of 
spiritual  death.  He  is  insensible  to 
divine  things.  It  is  death  in  trespasses 
and  sins  from  which  believers  are 
quickened  by  Clu'ist.  Ephes.  2:  1. 
The  new  birth  is  the  name  Avhich  Christ 
gives  to  this  quickening,  ch.  3.  The 
teaching  here  is  the  same  as  that  to 
Nicodemus.  Men  are  dead  in  sin, 
until  Christ,  by  his  word  and  spirit, 
gives  them  the  new  life.  They  who 
are  in  a  state  of  nature  will  not  admit 
that  they  are  thus  dead.  But  when 
thoy  arc  regenerated,  they  feel  often 
that  the  change  is  like  that  of  "pass- 
ing from  death  unto  life."  So  our  Lord 
spoke  of  the  unbeliever  as  "coudemued 


voice  of  the  Son  of  God :  and  they 
that  hear  shall  live. 
26  For  as  the  Father  hath  life  in 

already."  ch.  3:18.  John  the  Baptist, 
too,  had  spoken  of  the  unbeliever,  (ch. 
3:  3G,)  that  "he  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him." 
And  this  he  said,  too,  in  a  similar  con- 
nexion, as  he  had  just  declared,  "  For 
the  Father  loveth  the  Son,  and  hath 
given  all  things  into  His  hand." 

25.  This  is  a  more  direct  reference 
to  His  work  as  going  forward  now. 
"His  fan  is  in  His  hand,  and  He  will 
thoroughly  purge  His  floor,  and  gather 
His  Avheat  into  the  garnei-."  Thii  He 
is  now  carrying  on.  The  spiritual 
quickening  is  going  on.  If  The  hour 
is  coming,  &c.  This  announces  such 
things  as  would  characterize  His 
spiritual  kingdom  which  then  was 
coming,  and  had  even  commenced.  It 
also  looks  beyond  to  the  final  resurrec- 
tion especially  of  believers,  as  really 
involved  in  their  spiritual  resurrec- 
tion— their  bodies  being  still  united  to 
Christ,  do  rest  in  their  graves  until  the 
resurrection.  T[  Hear  the  voice.  Thi3 
is  in  the  sense  of  healing  His  word,  (vs. 
24, )  believingly.  His  tcord,  as  preached 
by  Himself,  by  His  apostles  and  minis- 
ters— shall  be  heard  by  a  certain  class, 
and  they,  and  they  alone,  shall  live. 
T[  Theg  that  hear.  This  shows  that  a 
■spiritual  awakening  is  here  chiefly 
meant.  Hearing  is  evidence  of  life. 
Only  the  living  hear. 

20.  Such  as  hear  Christ's  voice  by 
faith  shall  live,  because  He  lives,  ch. 
14:  19.  His  life  is  the  pledge  of  theirs. 
Their  life  is  hid  tvith  Christ  in  God. 
They  shall  live  by  His  power  and  merit 
and  finished  work ;  and  here  He 
declares  that  He  lias  life  in  Himself — 
and  has  it  also,  not  in  opposition  to  the 
Father  whom  they  worshiped,  but 
from  the  Father,  as  he  is  the  Son  of 
God.  1[  In  Himself  The  father  has 
made  Him  the  independent  source  of 
life,  and  dispenser  of  it  to  men  as 
Mediator.  "As  thou  hast  given  Hin\ 
power  over  all  flesh,  that  He  should 
give  eLernal  life  to  as  many  as  tiiou 


Age  31.] 


CIIAf.  V. 


99 


hiniself,  so  hatli  lie  given  to  the 
Sou  to  have  life  *  in  himself; 
27   And    hath    given    him   au- 


o  1  Cor.  15.  45. 


h.ist  given  Him."  ch.  1' 


He  bath 


given  Him  to  have  life  in  Himself.  It  is 
not  said  that  the  Father  hath  given  life 
to  the  Son,  but  hath  appointed  Him  as 
the  fountain  of  divine  life  to  mankind. 
"It  pleased  the  Father  that  in  Hira 
should  all  fullness  dwell."  This 
appointment  does  not  make  Christ 
inferior  to  the  Father — for  it  "was  an 
official  appointment  as  Mediator,  show- 
ing only  the  relations  which  He  sus- 
tained to  the  Father  in  this  icork.  And 
this  appointment  to  such  a  vforkimplies 
a  capacity  in  Him  to  exercise  the  office, 
and  this  capacity  must  prove  Him  to 
be  divine.  None  but  God  would  be 
capable  of  exercising  such  an  office. 

27.  Connected  with  this  power  of 
giving  Life  to  men,  is  the  authority  to 
execute  judgment,  also,  as  the  Son  of 
Man.  ^  Authority.  That  such  au- 
thority was  given  to  Him,  is  proved  by 
His  own  resurrection,  (as  a  pledge  of 
that  of  His  people,)  and  by  His  ascen- 
sion, in  which  He  was  exalted  to  the 
right  hand  of  God,  to  exercise  univer- 
sal dominion  as  Mediator — waiting  till 
the  appointed  day,  when  He  shall  come 
to  judge  the  world.  This  is  part  of 
His  glorification.  ^  Execute  judgment. 
Not  merely  to  judge,  but  to  pass  judg- 
ment in  a  formal  way,  on  the  great 
final  day.  Acts  17:  31.  *^  Because. 
The  reason  of  His  having  this  office 
of  Judge  assigned  to  Him,  is,  that  He 
wears  our  human  nature.  This  is  tlie 
kindest  arrangement.  1.  Because  He 
who  undertook  to  mediate  for  man 
with  God,  must  have  the  most  tender  j 
regard  for  man,  and  would  naturally  I 
be  chosen  by  us,  to  judge  in  our  affaii's.  } 
2.  He  who,  as  God,  took  our  nature 
and  battled  with  the  tempter,  yet  with- 
out sin,  would  sympathize  with  us,  as 
to  all  our  temptations.  8.  As  God- 
man,  He  would  have  a  fellow-feeling 
with  us,  as  well  as  with  God ;  and  as 
no  one  could  so  well  be  oxir  Mediator, 
80  no  one  could  so  well  be  our  judge, 

28.  But    this    judgment    occasion, 


tlioritj  ^  to  execute  judgment  also, 
because  he  is  the  Son  of  man. 
28  Marvel  not  at  this  :  for  the 


when  He  shall  execute  judgment,  is  con- 
nected Avith  the  resurrection  of  the  body 
from  the  grave.  1.  Because  the  body 
and  soul  must  be  together,  to  make  the 
proper  person  of  any  man.  It  is  not 
body  alone,  nor  soul  alone,  which  makes 
the  man,  but  both.  2.  Because  as 
body  and  soul  together,  have  been  en- 
gaged in  the  deeds  of  life,  so  together 
they  must  be  judged.  It  is  for  the 
deeds  done,  (not  by  the  body,  but) 
in  the  body,  (by  the  soul,)  that  men 
are  to  give  account.  There  will  be  a 
judgment  at  death  according  to  the 
necessities  of  the  case — not  of  body 
and  soul,  but  of  the  soul  alone,  to  de- 
cide the  state  of  the  soul.  But  the 
final  public  judgment  will  be  of  the 
proper  person,  as  including  soul  and 
body.  ^  Marvel  not: — at  this  office- 
work  of  judgment  being  committed  to 
th-e  Son,  or  to  Him  as  man,  for  you 
shall  see  greater  things  than  these. 
T[  Is  coming.  He  does  not  add — "  and 
now  is,"  because  He  is  speaking  of  the 
future  judgment  and  resurrection  day. 
f  All.  This  is  not  the  resurrection  of 
a  paj't  of  the  race — ^'tvhom  lie  icill." 
That  was  spoken  of  before,  (vs.  21,) 
and  was  spiritual.  But  this  is  the  res- 
urrection of  ALL~the  dead  and  buried — 
of  good  and  bad — believers  and  unbe- 
lievers— at  the  last  day.  ^  In  the 
graves.  This  speaks  most  plainly  of 
the  dead  bodies  being  raised,  not  neces- 
sarily in  the  same  material  form — but 
in  the  same  person,  that  which  shall 
be  identified  as  the  same,  but  "chan- 
ged," as  God  shall  please,  (1  Cor.  15: 
35,)  a  body,  but  "a  spiritual  body  J* 
"Many  of  them  that  sleep  in  the  dust 
of  the  earth  shall  awake,"  «&c.  Dan. 
12:  2.  %  Shall  hear.  In  verse  25,  it 
was  said  that  some  only  should  hear 
His  voice,  that  is,  practically  and  be- 
lievingly,  for  there  He  refen-ed  to  the 
spiritual  awakening.  Here,  all  are 
spoken  of  as  hearing— for  all  the  dead 
shall  be  raised.  His  voice,  too,  shall 
have  power  to  bring  them  forth,  how- 


100 


JOHN. 


[Age  31. 


hour  is  coming,  in  the  which  all 
that  are  in  the  graves  shall  hear 
his  voice, 

29  And  shall  come  forth ;  they  * 
that  have  done  good,  nnto  the 
resurrection  of  life ;  and  they  that 


ever  reluctantly  the  wicked  may  come. 
This  shows  Him  to  be  God.  None 
else  could  command  the  universe  of 
mankind,  and  none  else  could  raise  the 
dead.  The  Jews  owned  that  this  was 
the  peculiar  work  of  God. 

29.  Come  forth — from  their  burial 
as  Lazarus.  See  ch.  11 :  43,  44.  Dan. 
12:2.  ^  Done  good.  The  words  here 
are  different  in  the  two  clauses.  So 
also,  in  the  same  phrase,  ch.  3:  20,  21. 
They  that  have  done  good,  and  they 
that  have  practiced  evil.  The  former 
refers  rather  to  ivorks — the  latter  to 
habits.  A  Christian  has  loorks  to  follow 
him — good  fruit  which  remains.  In 
this  sense  all  the  works  of  the  wicked 
are  vanity  and  falsehood,  and  they  do 
not  remain.  Ch.  15:  10.  Matt.  23: 
34-36.  Observe — A  true  Christian 
will  show  his  faith  by  his  works. 
2.  It  will  be  enough  to  condemn  unbe- 
lievers that  they  have  not  believed  in 
Christ,  and  that  they  have  done  nothing 
truly  good,  nor  by  patient  continuance 
in  well  doing,  sought  for  glory,  honor 
and  immortnlity.  ^  Resurrection  of 
life.  It  is  so  called  to  distinguish  it 
from  the  other  kind  of  resurrection 
next  spoken  of.  All  will  be  raised 
from  the  dead,  but  not  all  to  life. 
"  Some  shall  awake  to  shame  and  ever- 
lasting contempt."  Dan.  12:  2.  It  is 
here  a  rising  to  the  possession  and 
enjoyment  of  life,  such  as  Christ  gives 
to  men,  (vs.  21,)  and  such  as  they 
who  believe  on  Him  have,  (vs.  24,)  and 
such  as  true  believers  haxQ  passed  over 
to,  from  their  natural,  original  death 
in  sin.  "At  the  resurrection,  believ- 
ers being  raised  up  in  glory,  shall  be 
openly  acknowledged  and  acquitted  in 
the  day  of  judgment,  and  made  per- 
fectly blessed  in  the  full  enjoyment  of 
God,  to  all  eternity,"  This  is  called 
^Hhe  resurrection  of  the  j'ust,^'  (Luke 


have  done  evil,  unto  the  resurrec- 
tion of  damnation.  ^ 

30  I  *=  can  of  mine  own  self  do 
nothing:  as  I  hear  I  judge:  and 
my  judgment  is  just,  because  I 
seek  not  mine  own  will,  but  the 

6  Matt.  25.  4C.     c  ver.  19 


14:  14,)  and  the  first  resurrection. 
Rev.  20:  5,  6.  Observe — The  eternal 
state  of  men  must  correspond  with 
their  character  and  conduct  here. 
Though  believers  will  not  be  raised  to 
life  eternal  on  account  of  any  good 
deeds  which  they  have  done,  these  are 
nevertheless  mentioned  as  characteri- 
zing them.  The  saved,  are  "they 
that  have  done  good."  The  lost  are 
"  they  that  have  done  evil,"  lived  lives 
of  unbelief  and  disobedience.  ^  Of 
damnation.  Of  condemnation  under 
which  the  true  believer  is  said  not  to 
come,  because  lie  has  passed  from  death 
unto  life.  The  unbeliever  has  never 
experienced  this  change,  has  never 
made  this  passage,  and  hence,  is 
yet  in  death,  and  rises  as  he  fell, 
to  the  sentence  of  condemnation.  He 
that  believeth  not  is  condemned  al- 
ready, and  must  appear  condemned  at 
the  judgment.  Only  they  ^'■icho  die 
in  the  Lord,"  are  declared  by  the  Spirit 
blessed,  (Rev.  14:  13,)  and  these  rest 
from  their  labors,  and  their  works 
do  follow  them.  Observe — As  the 
righteous  are  raised  to  eternal  life,  so 
the  wicked  are  raised  to  eternal  condem- 
nation. Matt.  25:  46,  2  Thess.  1:  8,  9. 
They  who  deny  future  rewards  and 
punishments  in  the  life  to  come,  deny 
this  and  such  like  scriptures — where 
Christ  Himself  has  declared  the  awful 
truth. 

30.  Here  begins  the  second  part  of 
the  discourse.  Our  Lord  has  vindica- 
ted His  right  to  do  His  Divine  work  on 
the  Sabbath — and  has  brought  the 
great  subject  of  His  supremacy  home 
to  His  caviling  hearers.  Here  He 
goes  on  to  show  what  abundant  testi- 
mony He  has.  1.  He  shows  that  as 
He  is  essentially  one  with  the  Father, 
all  His  acts  are  to  be  regarded  as 
necessarily  sanctioned  by  the  Father — 


Age  31.] 


CHAP.  V. 


101 


will  *  of  tlie  Father  which  hath 
sent  me. 

31  If  I  bear  witness  ^  of  myself, 
my  witness  is  not  true. 

32  There  is  another  "^  that  bear- 
eth  witness  of  me;  and  I  know 
that  the  witness  which  he  wit- 
nesseth  of  me  is  true. 

aPs.40.  7.  8.     Jfatt.  26.  39.     c.4.  34;6.38.     6Pr.27.2. 
C.  8. 14.    Re.  3.  14.     cc.  8.  18.    Ac.  10.  43.    lJuo.5.  7-9. 


and  so  with  His  judgment — it  cannot 
be  independent  of  the  Father — but 
must  be  officially  directed  by  Him. 
This  ought  to  satisfy  the  Jews,  who 
claimed  to  worship  the  Father.  He 
now  speaks  plainl}^  of  Himself  as  "the 
Son  of  God,"  whom  He  had  spoken  of 
in  the  previous  passages.  ^  As  I  hear. 
Referring  to  His  commission  from  the 
Father  as  ^Mediator.  Every  thing 
which  He  did  in  His  woi-k  of  judgment 
would  be  under  this  commission.  He 
came  to  declare  God's  will  to  man  for 
his  salvation.  He  will  be  governed  by 
the  highest,  strictest  rules  of  eternal 
Justice,  in  all  His  decisions.  God  may 
be  said  to  be  bound  to  act  in  confor- 
mity with  truth  and  equity,  for  He  is 
necessarily  governed  by  these  eternal 
principles.  It  proves  no  subjection  nor 
inferiorit}',  for  it  is  the  very  necessity 
of  His  perfect  nature.  And  on  the 
same  ground,  Christ's  being  bound  to 
act  according  to  the  Father's  direc- 
tion, does  not  prove  any  inferiority  in 
Him.  ^[  Because  I  seek.  They  con- 
stantly thought  of  Him  as  a  private 
person,  seeking  His  own  selfish  ends. 
He  shows  that  He  is  engaged  in  pro- 
moting the  Father's  will,  and  by  infer- 
ence, they  who  opposed  Him  must  be 
opposing  the  Lord  Jehovah. 

31.  He  now  brings  forward  the  tes- 
timony which  He  had  received.  If,  as 
a  private  person,  He  had  nothing  to 
refer  to,  or  depend  upon,  but  His  own 
testimony  of  Himself,  lie  could  not 
claim  to  be  believed.  He  goes  on  then 
to  show  that  He  has  John's  witness 
and  the  Father's  witness,  which  is 
greater — in  His  miraculous  works — as 
well  as  in  the  Father's  voice  from 
Heaven.  In  ch.  8:  14,  He  says, 
9* 


33  Ye  sent  unto  John,  and  ^  he 
bare  witness  unto  the  truth. 

34  But  I  receive  not  testi- 
mony from  man :  but  "  these 
things  I  say  that  ye  might  be 
saved. 

35  He  was  a  burning  and  a 
shining  light :  and  ye  were  willing 


"though  I  bear  record  of  myself,  yet 
my  record  is  true."  But  this  is,  as  He 
there  shows,  just  because  it  is  not  un- 
supported, but  necessaril}'  the  Father's 
testimony  witnessing  in  Him — -'fori 
know  whence  I  came  and  whither  I 
go,"  If  His  witness  were  indepen- 
dent of,  and  separate  from  the  Father's, 
it  would  be  false  and  they  would  be 
right — but  as  it  cajmot  be,  He  is  right 
and  they  are  false.  Moses's  law  requi- 
red .^zro  ?c?7/?e5ses,  Deut.  17:  G. 

32.  Another.  He  evidently  points 
here  to  the  Father,  as  He  will  gradu- 
ally show.  This  is  the  greater  witness 
upon  which  He  relied,  and  by  which 
especially  they  ought  to  be  convinced. 
From  man  He  received  not  testimony, 
and  John's  was  valuable  chiefly  as 
coming  from  God,  and  confirming  the 
truth  of  God. 

33.  Ye  sent,  &c.  ch.  1:19.  *^  He 
hare  tvitness.  ch.  1 :  26-29,  36.  They 
had  enough  confidence  in  John  to 
regnrd  him  as  a  prophet  and  to  send  a 
formal  deputation  to  him,  to  inquire 
who  he  was,  and  when  he  testified  so 
plainly  and  fully  to  Christ,  this  should 
have  been  enough  to  satisfy  them  on 
their  own  ground, 

34.  But  He  would  not  rest  His  claim 
on  any  human  testimony.  It  was  not 
to  boast  of  John's  good  opinion,  or 
sanction,  that  He  mentioned  this — but 
that  the}'^  might  make  proper  use  of 
that  testimony  which  they  themselves 
had  sought,  and  might  be  saved.  He 
sought,  most  of  all,  their  salvation — 
and  He  wished  them  to  believe  on 
Him,  because  it  was  the  only  way  in 
which  they  could  be  saved.  This  was 
not  a  selfish  question  about  authority, 
origin,  rank,  &c.  as  among  men,  (vs. 


102 


JOHN. 

to  rejoice   in    liis 


[Age  31. 


*  for  a  season 
light. 

3G  But  I  have  greater  witness 
than  that  of  John ;  for  the  works  " 
which  the  Father  hath  given  me 

a  Matt.  21.  26.    Mar.  6.  20.     6  c.  10.  25 ;  15.  24.    Ac.  2.  22. 

44,)  but  a  question  vital  to  their  sal- 
vation. Observe — Wlien  men  are  met 
on  one  ground,  they  are  apt  to  fly  to 
another,  because  they  are  unwilling  to 
receive  t4ie  truth. 

35.  Our  Lord  now  testifies  to  John, 
that  he  was  an  eminent  teacher  among 
them,  here  called  a  light — as  they  were 
used  to  call  their  great  teachers, 
^^liffhts."  The  word  is  not  the  same 
as  is  applied  to  Christ,  when  He  is 
called  the  Light — but  another  word 
signifying  a  pcriable  light,  as  a  candle, 
lamp,  lantern.  iNIatt.  5 :  15.  It  is 
used  here  with  the  article — "  He  was 
the  burning,"  &c.  ^'ihe  lamp  Avhich  was 
to  lead  you" — or  eminently,  the  light, 
nearest  to  the  Sun  itself,  and  greatest 
among  the  prophets,  (Matt.  11  :  11,) 
none  born  of  icomaji,  who  was  greater, 
in  his  time,  or  under  the  old  dispensa- 
tion, T[  Burning.  The  term  is  pas- 
sive— lit  up,  and  not  burning  of  itself. 
^  And  shining,  doing  its  part  as  convey- 
ing light — referring  to  John's  eminent 
teaching — but  also  transitory — shining 
yesterday  and  not  to  day ;  for  this  is 
"what  he  toas.  He  Avas  now  cast  into 
prison.  '^  For  a  season.  '■^  For  an 
hour,'^  literally — while  it  was  the  fash- 
ion— and  while  it  was  a  novel  and  ex- 
citing matter.  But  soon  they  tired  of 
him  as  he  preached  repentance,  and 
they  turned  away  from  his  instruc- 
tions. The  masses  at  first  crowded 
after  him,  but  with  many  good  opin- 
ions of  him,  as  a  prophet,  they  heeded 
him  not  as  the  forerunner  and  herald 
of  Christ. 

36.  Literally — "  I  have  the  witness 
greater  than  John " — for  John  was 
himself  a  witness.  \^  The  ivorks.  All 
His  works,  both  miraculous  and  saving, 
not  His  miracles  alone,  for  they  were 
only  in  order  to  His  saving  work — 
quickening  dead  souls — which  was  His 
great  work.  ch.  G:   29.     But  the  mir- 


to  linish,  <=  the  same  works  that  I 
do,  bear  witness  of  me,  that  the 
Father  hath  sent  me. 

37  And    the   Father  ^  himself, 
which  hath  sent  me,  hath  borne 

cc.  17.4    dllatt.  3. 17;  17.5. 


acles  such  as  Christ  wrought  to  satisfy 
John's  messengers,  (Luke  7:  21,)  Avere 
addressed  to  the  senses,  and  were  such 
as  they  ought  to  receive.  ^  2^o  finish. 
The  Father  gave  Him  a  work  as  Medi- 
ator, to  carry  on  to  ccmpletion,  and 
these  same  v.orks,  (which  he  was  then 
doing,)  in  pursuance  of  this  commis- 
sion and  office  work,  bore  witness 
of  Him.  These  supernatural  works, 
showed  that  He  was  sent  from  God, 
for  -'no  man  could  do  those  miracles 
which  He  did,  except  God  were  with 
Him."  This  was  the  confession  of  one 
of  them,  Nicodemus.  ch.  3  :  2.  And 
though  it  was  not  the  kind  of  convic- 
tion which  He  preferred,  or  relied  on, 
it  was  such  as  they  could  not  in  any 
fairness  avoid.  So  He  appealed  to 
these  when  everything  else  failed. 
"If  ye  believe  not  me,  believe  the 
works."  ch.  10:  38.  Observe  — 
Christ's  finished  work  is  our  only  hope 
for  salvation.  He  has  made  atonement — 
He  has  wrought  out  and  brought  in 
everlasting  righteousness,  and  "our 
hope  is  now  set  beforeus  in  the  gospel." 
See  Heb.  G:  18,  19.  He  said  in  death, 
"It  is  finished,"  and  expired.  To 
receive  Him  as  our  "  Avisdom,  righte- 
ousness, sanctification  and  redemp- 
tion," is  our  only  Avay  to  be  saved. 

37.  Beyond  the  indirect  testimony 
of  these  miraculous  works,  the  Father 
Himself  hath  given  a  direct  testimony 
of  me  in  His  Avord.  vs.  39.  Not  in- 
deed by  sensible  manifestations,  speak- 
ing as  man  to  man,  and  showing  Him- 
self in  visible  form,  as  to  Closes  at 
Sinai — but  in  their  own  scriptures. 
Indeed,  "no  mnn  hath  seen  God  at 
anytime;  the  only-begotten  Son  which 
is  in  the  bosom  of  the  Father,  He  hath 
declared  Him."  ch.  1  :  18.  The 
Father's  direct,  explicit  witness  of  Him 
at  His  baptism  and  at  His  transfigura- 
tion, were  in  an  audible  voice,  but  these 


Age  31.] 


CHAP.  V. 


103 


witness  of  me.  Ye  ''  have  neither 
heard  his  voice  at  any  time,  nor 
seen  his  shape. 

38  And  ye  have  not  his  word  ^ 
abiding  in  you :  for  wliom  he  hath 
sent,  him  ye  believe  not. 

39  Search  "  the  Scriptures;  for 
in  them  ye  think  ye  have  eternal 


aDe.4.  12.     ITi.  6. 16. 
84.  JO.     Lu.  16.  29. 


6  1John2.U.      cIs.S.i 


"were  rare  inanifestrttions — not  the  usual 
ones,  and  thoy  wei-e  of  course  confined 
to  a  few.  Instead  of  these,  and  as  a  com- 
mon property  which  they  all  possessed, 
He  hud  witnessed  of  Christ  in  His 
written  word. 

38.  Nor,  had  they  the  imcard  witness 
from  a  true  faith  in  His  word,  as  "he 
that  believeth  on  the  Son  of  God  hath 
the  witness  in  himself."  1  John  5  :  10. 
If  thoy  had  believed  on  Him  they  might 
have  been  satisfied,  without  a  sensible 
manifestation  of  God  the  Father. 

30.  But  they  have  also  a  kind  of 
witness  which  even  they  could  be  ex- 
pected to  receive — their  own  scriptures 
were  the  Father's  testimony  of  Him ; 
for  "the  testimony  of  Jesus  is  the  (very) 
spirit  of  Prophecy."  Rev.  19 :  10. 
T[  Search.  This  is  a  solemn  challenge 
to  them — to  search  earnestly  their  own 
scriptures  of  the  Old  Testament,  in 
which  they  boasted  as  containing  the 
covenant  with  their  nation,  and  giving 
them  the  promise  of  eternal  Life. 
^  They  are  they .  These  scriptures  will 
be  found  upon  a  fixithful  candid  search, 
to  testify  of  Me,  as  the  author  and 
source,  and  giver  of  Life  Eternal. 
After  His  Resurrection  He  more  ex- 
pressly showed  this  to  be  true,  for 
"beginning  at  Moses  and  all  the 
prophets,  He  expounded  unto  them  in 
all  the  scriptures  the  things  concern- 
ing Himself."  Luke  21:  27.  So  Philip 
declared  to  Nathauael.  ch.  1  :  4.j. 
Observe — Our  Lord  hero  appeals  to 
a  fourfold  testimoii}-,  and  there  is  a 
regular  gradation  in  the  witnesses  that 
He  claims.  1.  The  witness  of  John. 
2.  Ilis  miracles  and  gracious  works 
which  confirmed  .John's  words.  3.  His 
own  doctrines  which  gave  still  stronjrer 


life :  and  they  are  ^  they  which 
testify  of  me. 

40  And  ye  will  not  come  ^  to  me, 
that  ye  might  have  life. 

411  receive  not  honour  from ' 
men. 

42  But  I  know  you,  that  ye  have 
not  the  love  of  God  in  you. 


dLu.  54.  27.     1  Pe.  1.10,11. 
1  Til.  2.  6. 


ec.3.  19.     /ver.  34. 


proof  of  His  having  come  forth  from 
tho  Father  as  the  Messiah.  4.  The 
weightiest  testimony  of  all,  was  the 
Father's  direct  witness  as  given,  (at 
His  Baptism  and  transfiguration  not 
only,)  but  in  the  Scriptures,  which  had 
been  specially  committed  to  the  Jcavs. 

40.  And  (yet)  ye  icill  not  come  to  ine, 
that  ye  may  have  life.  I  am  the  only 
true  way  of  Life  —  "the  way,  the 
truth  and  the  Life" — all  in  all  for 
salvation — and  so  your  own  scrip- 
tures abundantly,  plainly  testify — and 
yet,  ye  will  not  come  to  me — Literplly, 
Ye  are  not  icilling — do  not  wish.  The 
difficulty  is  in  your  repugnance  to  Me. 
It  is  not  for  want  of  testimony.  But 
it  is  for  want  of  disposition  to  embrace 
me  and  my  finished  work.  Though  you 
think  you  possess  in  the  scriptures, 
eternal  life,  yet  you  are  not  willing  to 
come  to  me,  of  whom  they  testify. 

41.  They  evidently  wished  a  Mes- 
siah who  should  be  great  among  men, 
(vs.  44,)  a  leader,  a  Ruler,  a  conqueror 
for  their  national,  political  advantage. 
But  His  kingdom  came  not  "  with 
observation,"  with  outAvard  pomp  and 

j  show.     Hence,  their  position  and  His 
I  were  entirely  opposite.     His  glory  was 
from  an  entirely  different  source. 

42.  The  great  difficulty  with  them 
was  their  lack  of  love  to  God — and 
their  taste  for  human  pomp  and  ap- 

!  plause.  This  taste  He  could  not  grat- 
liy,  but  could  only  break  it  down, 
"  casting  down  imagination  and  every 
high  thing  that  exalteth  itself  against 
the  knowledge  of  God,"  (2  Cor.  10:  5,) 
and  hence  they  rejected  Him.  TT  / 
knoiv  you.  I  have  known  you — of  old. 
•[  The  love  of  God — He  knew  the  Father, 
(vs.  32,)  and  so  He  knew  them.     And 


104 


JOHN. 


[Age  31. 


43  I  am  come  in  my  Father's 
name,  and  ye  receive  me  not :  if 
another  shall  come  in  his  own 
name,  him  ye  will  receive. 

44  How  can  ye  believe,  which  ^ 
receive  honour  one  of  another,  and 


He  knew  their  radical  alienation  from 
the  Father,  though  they  pretended  to 
love  Him.  If  they  had  any  love  to 
Him,  it  would  teach  them  to  love  the 
son  of  His  Love,  (vs.  20,)  and  to  seek 
the  honor  that  cometh  from  God  only. 
^  In  you.  In  yourselves — where  the 
fault  lies.  This  was  the  inward,  per- 
sonal difficulty — a  matter  of  the  heart. 
Hence,  it  turned  out,  that  these  who 
clf.imed  to  have  every  thing  religious 
and  godly  in  themselves,  and  even 
persecuted  Christ  out  of  a  boasted  zeal 
for  God,  had  no  such  real  feeling  or 
qiiality.  Observe  —  How  this  one 
word  of  Christ  pronounces  judgment 
beyond  appeal,  reaching  the  depths 
of  the  soul.  "Who  may  abide  the  day 
of  His  coming,"  "/  hnoio  you,^^ 
notwithstanding  your  pretences  and 
boasts.  How  all  vain  hopes  and  self- 
fltt.tteries  will  sink  away  before  this 
word  of  the  Judge !  He  knows  us 
better  even  than  we  know  ourselves. 
We  gain  nothing  by  avoiding  self- 
inspection,  lie  will  bring  our  true 
character  to  light. 

43.  He  came  with  the  highest  au- 
thointy  in  His  Father's  name — and 
they  rejected  Him.  T[  If  another.  See 
vs.  32.  He  brought  another's  witness, 
even  the  Father's.  But  if  another 
than  He  should  come  idthout  icitness, 
they  would  receive  him,  and  thus 
would  show  how  false-hearted  they 
were,  and  that  the  difficulty  was  not 
in  the  icitness,  but  in  themselves — in  their 
own  hearts,  and  that  in  reality,  while 
they  would  be  thought  to  be  jealous  of 
God's  honor,  they  had  nothing  of  His 
love  in  them.  So,  as  He  had  before 
shown,  they  did  not  worship  the  Father 
in  truth,  because  they  did  not  recog- 
nize Him,  as  He  who  sent  tlie  Son. 
So  they  stood  every  way  condemned. 
T  Will  receive.     Some  Ihink  the  refer- 


seek  ^  not  the  honour  that  cometh 
from  God  only? 

45  Do  not  think  that  I  will 
accuse  you  to  the  Father:  there 
is  "  one  that  accuseth  you,  even 
Moses,  in  whom  ye  trust. 

5E0.2.  10.    cRo.2.  12. 


ence  here  is  to  the  Anti-Christ  of  the 
latter  days,  (2  Thess.  2:  8-13,)  who 
will  be  received  by  such  without  any 
Divine  witness.  The  direct  reference 
is  to  the  false  Messiahs,  (more  than 
one,  even  including  the  great  Anti- 
Christ  in  his  last  form,)  whom  they 
would  be  so  ready  to  receive.  John 
in  his  epistles  wrote  of  '■'■many  Anti- 
christs,^^ as  being  then  already  abroad 
in  that  time.  1  John  2:18.  Though 
our  Lord's  true  disciples  were  few,  a 
Jew  from  Egypt,  as  Josephus  tells  us, 
gathered  to  his  standard  on  Olivet, 
30,000  deluded  followers ;  and  this 
apparently  "  in  his  own  name,"  with- 
out any  such  testimonies,  human  or 
divine,  as  Christ  had.  John  defines 
Anti-Christ,  as  "he  who  dcnielh  the 
Father  and  the  Son,"  which  the  Jews 
really  did — as  Christ  showed,  (ch.  5 : 
23,) — and  for  such  they  would  have 
affinity.  Observe — Those  who  are 
most  slow  to  believe  the  truth  of  God, 
are  often  most  ready  to  believe  impos- 
tures of  every  kind.  God  often  sends 
them  strong  delusion,  to  believe  a  lie. 
See  2  Thess.  2:  11. 

44.  IIoiv  can  ye — Literally,  ^^  How 
are  ye  able  to  believe  ?"  The  great  dif- 
ficulty in  the  way  of  their  believing 
God,  is  here  traced  to  their  undue  con- 
fidence in  man  and  regard  for  human 
opinion  and  applause.  So  the  prophet 
charges  upon  the  unbelieving  of  old. 
"And  their  fear  toward  me  is  taught 
by  the  precepts  of  men."  Isa,  29:  13. 
^  From  God  only.  Literally,  from  the 
only  God,  implying  that  they  had  their 
idols — false  gods — that  they  worshiped 
men  and  men's  opinions,  and  sought 
honor  from  creatures  rather  than  from 
the  Creator.  This  was  directly  con- 
trary to  the  teachings  of  Moses,  and 
to  the  Law  of  God,  which  they  boasted : 
as  He  proceeds  to  show. 


Age  31.] 


CHAP.  V 


105^ 


46  For  had  ye  believed  Moses,  I  47  But  if  ''  ye  believe  not  his 
ye  would  have  believed  me :  for  '  writings,  how  shall  ye  believe  my 
he  wrote  *  of  me.  words  ? 


oGe.3.15;  22.18.    De.l8. 15, 18.    Ac.  26.  22. 


45.  It  -would  not  be  necessary  for 
Him  to  accuse  them  to  the  Fatlier — 
for  Moses  whom  they  professed  to  fol- 
low, would  do  it.  They  had  rejected 
His  claims  as  God,  yet  they  had  made 
to  themselves  false  gods — idol  divini- 
ties, which  they  worshiped.  They  had 
professed  to  receive  and  rest  in  Moses 
as  their  Teacher,  yet  Moses  taught  of 
Him.  It  was  not  His  business  to 
accuse  them,  (as  if  for  His  own  plea- 
sure,) for  they  would  stand  every  way 
condemned  by  their  own  Scriptures. 
Christ,  though  He  is  the  Judge, 
declares  that  He  will  not  condemn  men, 
(arbitrarily,)  but  the  words  that  He 
has  spoken,  the  same  shall  judge  them 
in  the  last  day.  ch.  12.  49.  1"  Trust: 
(See  vs.  39;  Rom.  2:  17;  )  "making  i 
their  toast  in  the  law,"  as  bringing  I 
them  salvation  and  "eternal  life." 
Compare  Deut.  31 :  21,  26  with  ch. 
7:  19. 

46.  3Ioses.  His  writings,  vs.  47. 
This  is  our  Lord's  testimony  that 
Moses  is  the  author  of  the  books  which 
bear  his  came — the  five  books  of  Moses, 
from  Genesis  to  Deuteronomy  inclu- 
sive— and  that  those  books  teach  of 
Christ  as  the  angel  of  the  covenant, 
in  whom  God  appeared  unto  their 
fathers — and  as  "the  prophet,  like 
unto    Moses."    See    Paul's  Epistle  to 

^  He  wrote  of  me.    Gen. 

18:  18;  26:4;  49;  10; 

Deut.  18:  15-18.  This 
is  an  important  testimony  as  to  the 
sense  and  object  of  the  writings  of 
Moses.  " A"o?'./^ ere,"  says  Bengel,  ''did 
he  not  2crite  of  Christ.']  The  Pentateuch, 
in  its  history,  genealogies  and  institu- 
tions is  full  of  Christ,  even  though  we 
niijy  not  have  noticed  this.  ''Search 
the  Scriptures  to  find  Christ  in  them 
all." 

47.  His  u-ritings.  The  term  here  is 
not  the  same  as  is  used  to  signify 
"Scriptures " — but  rather  refers  to  the 


the  Hebrews. 
3:  15;  12:3; 
Numb.  21:9; 


outward  form — the  letters,  writings — 
referring  to  the  sacred  documents  as 
held  by  them,  and  to  their  own  Moses 
as  the  human  agent  in  producing  them. 
Writings  are  naturally  more  revered 
than  words.  Especially  was  it  so 
among  them,  as  they  boasted  of  these 
documents  which  had  been  handed 
down  to  them  through  long  ages,  and 
which  they  kept  with  such  jealous  care, 
as  "the  oracles  of  God."  If  they 
rejected  the  teachings  of  their  own 
boasted  and  cherished  Scriptures  to 
which  He  appealed,  and  by  which  He 
was  ready  to  be  tested,  much  more 
would  they  reject  His  words,  when 
they  came  to  them  with  no  such 
ancient  reverence  and  acknowledged 
authority.  Again,  says  Cahin,  He 
shows  their  unbelief  to  be  more  aggra- 
vated, because  the  truth  of  God  recorded 
in  an  authentic  form  has  no  authority 
with  them.  Besides,  Moses  leads  to 
Christ.  If  they  rejected  this  w-itness 
of  Him,  how  would  they  receive  Him 
in  His  own  person.  If  tliey  rejected 
the  schoolmaster's  instructions,  how 
would  they  receive  the  Person  of  whom 
he  taught?  Observe. — Many  profess 
to  receive  the  Scripture  and  yet 
receive  not  its  teachings — do  not  ever 
search  the  Scriptures  to  find  what  is 
their  real  testimony,  vs.  39.  2.  The 
Old  Testament  Scriptures  agree  with 
the  New  Testament,  and  are  equally 
of  God,  and  testify  of  Christ.  Those 
who  do  not  value  them  as  such,  cannot 
receive  the  New  Testament  in  its  proper 
light.  3.  They  who  reject  one  part 
of  the  Bible  do  virtually  reject  all 
of  it — for  it  is  the  work  of  one  and  the 
same  Divine  Spirit,  revealing  one  and 
the  same  system  of  religion.  John 
has  thus  advanced  a  step  farther  in 
His  narrative  to  testify  of  Christ's 
divinity.  He  has  here  shown  what 
our  Lord  professed  to  be,  and  how  He 
claimed  so  positively  to  be  God. 


106 


JOHN. 


[Age  S2 


CHAPTER  VI. 

•f  4  FTER  ^  these  things 

j\_  Jesus  went  over  the 

sea  of  Galilee,  which  is  the  sea  of 

Tiberias. 

2  And  a  great  multitude  followed 

oMatt.  14. 15,  &c.    Mar.6.  34,  &c.     Lu.9.  12,  &c. 

CHAPTER  VI. 

§  64.  The  twelve  return — Jesus 
retires  with  them  across  the 
Lake — Five  Thousand  are  fed. 
Capernaum, — iV".  U.  Coast  Lake. 

Matt.  j        Mark.        I       Luke.        1      John. 

14.  13-21. |6.  80-44.19.  10-17.] 6.  1-14. 

Here  John  further  testifies  of  Christ's 
divinity  hy  narrating  u  notable  miracle, 
and  introducing  thus  a  very  remarli- 
able  discourse  of  our  Lord,  to  the  same 
end.  It  was  delivered  just  before  His 
third  Passover,  and  it  was  therefore 
only  about  a  year  before  His  death. 
John  has  selected  this  of  all  our 
Saviour's  discourses  during  a  year 
and  a  half,  as  being  very  specially 
fitted  for  his  object.  This  is  one  of 
the  few  passages  in  Avhich  John  falls 
in  with  the  other  Evangelists.  There 
is  an  interval  of  about  a  yenr  between 
this  and  the  discourse  in  the  preceding 
chapter,  during  which  time  our  Lord 
chose  His  twelve  apostles — delivered 
the  sermon  on  the  Mount,  &c.  ^  30 — 
§  64.  Meanwhile  the  twelve  had 
finished  their  mission,  and  were  now 
returned,  and  Jesus  retires  with  them 
across  the  Lake.  Herod  was  pronoun- 
cing Christ  to  be  John  the  Baptist 
(^  63,)  risen  from  the  dead! 

1.  Afle?-  these  things.  The  phrase 
here  implies  a  longer  interval  than 
usual,  in  the  narrative.  It  is  general — 
as  we  say,  '■^ after  a  while."  1[  Over 
the  sea.  The  last  chnpter  recorded  a 
discourse  at  Jerusalem.  Here  our 
Lord  is  at  the  sea  or  lake,  which  was 
well  understood  to  be  that  of  Galilee. 
His  chief  labors  had  been  in  Galilee, 
through  which  He  had  made  His  second 
and  third  circuits  since  John's  last 
record  of  Him.  ][  Which  is.  This 
may  be  explanatory,  as  it  was  to  the 
Gentiles  the  more  common  and  well 
known  name   of    the    sea,    from   the 


him,  because  they  saw  his  miracles 
which  he  did  on  them  that  were 
diseased. 

3  And  Jesus  went  up  into  a 
mountain,  and  there  he  sat  with 
his  disciples. 


ancient  city  which  stood  on  its  S.  W, 
shore,  and  took  its  name  from  Tiberias 
Ca3sar.  From  Luke's  narrative  (9, 
10,)  we  learn  that  He  went  to  Beth- 
saida,  (.Julias,)  on  the  N.  E.  corner  of 
the  sea. 

2.  Because  they  saio.  This  can  be 
understood  only  by  observing  from  the 
Harmony  (g  62,  &c.,)  that  He  had  been 
working  many  miracles  throughout 
Galilee.  The  people,  as  the  other 
Evangelists  tell  us,  had  gone  on  foot 
round  the  Lake,  and  had  arrived  first, 
so  as  to  receive  Him  when  He  stepped 
on  shore.  See  Matt.  14:  13;  Mark  6: 
33.  The  '■^ great  multitude^'  is  further 
explained  by  vs.  4,  that  "  the  Passover 
was  nigh,"  and  many  were  thronging 
to  Jerusalem.  ^  Which  lie  did. 
Which  He  u-rought  upon  the  sick. 

3.  A  mountain.  Rather — the  moun- 
tain. The  sea  is  skirted  with  a  chain 
of  hills  on  either  side  ;  and  thus  it  lies 
in  a  basin,  which  accounts  for  the  sud- 
den gusts  which  so  often  disturb  its 
waters.  It  was  ou  the  E.  shore,  as 
least  frequented,  that  our  Lord  went  for 
retirement  from  the  crowd.  We  came 
upon  the  Lake  from  Nazareth  and 
Tabor  over  the  beautiful  hill  that 
slopes  gently  down  upon  Tiberias. 
Not  a  ripple  was  upon  the  water — nor 
was  a  boat  to  be  seen,  nor  any  trace 
of  the  fishing  which  used  to  find  profit- 
able employment  there.  The  old  circle 
of  fishermen  who  had  become  known 
to  all  the  Avorld,  were  known  rather  as 
"  fishei'S  of  vien."  The  Lake  \\\y  there 
as  ever,  and  its  features,  as  we  looked 
upon  them,  would  be  recognized  doubt- 
less by  our  Evangelist  as  the  face  of  a 
familiar  friend.  We  had  seen  no  Lake 
so  much  resembling  it,  as  the  Lake  of 
Geneva,  on  whose  hilly  banks  we  had 
looked  across  the  placid  waters  upon 


CHAP.  VI. 


107 


4  And  the  passover,  a  feast  of 
the  Jews,  was  nigh. 

old  Mont  Blanc,  glowing  in  a  glorious 
Bunset,  But  this  av.is  a  more  glorious 
scene  where  we  seemed  to  see  "the 
Ancient    of    Days "    walking   on    the 


5  When  Jesus  then  lift  up  Ms 
eyes,  and  saw  a  great  company 

troubled  waters,  at  the  fourth  (last) 
watch  of  the  night,  and  the  sea  and 
hills  all  lighted  up  with  the  effulgence 
of  the  Sun  of  Righteousness. 


.^^ 


4.  The  Passover.  This  was  the  third 
Passover  of  our  Lord's  ministry,  and  a 
year  before  His  death.  John  writing 
for  those  not  familiar  with  Jewish  cus- 
toms, and  after  the  Jewish  polity  had 
been  destroyed,  explains — that  it  was 
"  a  feast  of  the  Jews."  This  accounts 
for  a  great  multitude  being  gathered 
on  their  Avay  to  Jerusalem. 

5.  Our  Lord,  of  course,  know  before- 
hand that  they  would  follow  after  Him. 
But  lie  acted  as  a  man — for  He  w\as 
also  man  as  well  as  God :  and  the 
inspired  writer  records  His  action  as 
it  appeared  to  liuman  view.    ^  When 


Jesus.  It  might  seem  from  this  that 
He  asked  this  question  as  soon  as  He 
saw  the  company.  But  this  is  not 
said.  From  the  other  E^'angelists  we 
learn  that  it  was  after  He  had  dis- 
coursed to  them  and  healed  their  sick. 
Luke  9:  11.  John  does  not  attempt 
to  relate  all  that  occiuTcd,  but  sets  out 
to  tell  of  this  miracle,  and  so  he  intro- 
duced it  at  once,  and  gives  only  what 
belongs  to  it.  ^  Unio  Philip.  Some 
have  variously  conjectured  the  reason 
for  His  addressing  Philip  rather  than 
any  other — as  that  he  was  weaker  in 
the  faith,  or  slower  to  believe  than  tlje 


108 


JOHN. 


come  unto  hiiiij  he  saith  unto 
Philip,  Whence  shall  we  buy 
bread,  that  these  may  eat? 

6  (And  this  he  said  to  prove 
him  :  for  he  himself  knew  what  he 
would  do.) 

7  Philip    answered  him,  Two " 

.1  Nu.  11.21,22.     2Ki.  4.  43. 

rest.  See  vol.  Mai-k  and  Luke,  notes. 
Blunt  supposes  the  reason  to  be  given, 
tlmt  "  Philip  was  of  Bethsaida,  the 
city  of  Andrew  and  Peter."  But  that 
was. doubtless  the  other  Bethsaida,  a 
city  of  the  same  name,  near  Chorazin, 
on  the  W.  coast  of  the  Lake.  Hence, 
Birks  has  conjectured  that  the  city  of 
Bethsaida  on  the  W.  coast  had  a  dis- 
trict belonging  to  it  on  the  Eastern 
shore,  for  the  convenience  of  its  fishing 
business.  There  needs  no  reason  for 
Philip  being  addressed.  Some  one 
would  be  spoken  to,  in  asking  such  a 
question — and  the  object  was  not  to 
meet  the  case  of  Philip  so  much  as  to 
meet  the  case  of  all — by  preparing  the 
way  for  the  miracle  as  He  was  wont 
to  do,  by  getting  first  a  confession  that 
no  human  power  could  accomplish  it. 
If  this  Bethsaida  be  that  of  the  W. 
coast,  as  has  been  suggested,  (see  Notes 
on  Luke  9:  10,)  we  can  see  a  striking 
reason  for  Philip  and  Andrew  being 
prominent  in  this  matter,  as  they 
belonged  to  the  city,  and  would  know 
about  the  supply  of  provisions.  We 
observed  the  mountainous  border  of 
the  Lake,  as  we  approached  from  Nazn- 
reth  over  the  beautiful  and  high  hill 
overlooking  Tiberias,  and  gently  slo- 
ping down  to  the  shore,  which  is  said  by 
tradition  to  be  the  site  of  the  miracle 
of  feeding  the  four  thousand  with  seven 
loaves.  It  is,  however,  more  pi-obable 
that  this  Bethsaida  was  across  the 
Lake,  as  it  is  so  constantly  spoken  of 
as  "on  the  other  side,"  (rregav)  that 
is — from  where  they  lived.  We  ob- 
served that  the  hills  on  the  other  side, 
were  higher  and  more  bare  and  wild  in 
their  appearance — which  also  agrees 
with  this  narrative.  ^  Whence.  The 
object  was  to  call  attention  to  the  great 
quantity  that  would  be  needed  to  feed 


hundred  pennyworth  of  bread  is 
not  sufficient  for  them,  that  every 
one  of  them  may  take  a  little. 

8  One  of  his  disciples,  Andrew, 
Simon  Peter's  brother,  saith  unto 
him, 

9  There  is  a  lad  here,  which  hath 


so  many,  and  to  their  utter  lack,  so 
that  when  He  should  furnish  a  supply, 
they  must  confess  that  it  was  done  by 
miraculous  power. — Stier  notices  six 
wonderful  words  of  Christ  in  this  mira- 
cle, of  which  this  is  the  first. 

6.  This  is  recorded  to  shoAV  that  our 
Lord  foreknew  what  would  be  said  and 
done,  and  that  His  object  was  only  to 
draw  out  a  confession  beforehand  of 
their  inability  to  feed  so  many. 

7.  Tico  hundred  pennyicorth.  About 
$25.  This  would  seem  to  have  been 
the  sum  in  hand,  provided  by  the  dis- 
ciples for  their  support,  and  for  the 
expenses  of  their  journey  to  Jerusalem. 
Mark  has  it,  that  they  asked  if  they 
should  expend  this  sum  —  (their  whole 
amount  of  money  (?)  )  and  Philip  owns 
hf^re  that  it  would  not  furnish  enough. 
So  our  Lord  will  first  have  men  con- 
fess that  their  utmost  means  will  be 
quite  inadequate  to  supply  their  want, 
and  then  He  will  work  His  salvation. 
Some  understand  that  the  sum  named 
was  only  a  round  sum,  proverbial  among 
the  Jews,  and  meaning  more  than  they 
had.  See  the  narrative  strikingly 
detailed  in  Mark  G:  35-37.  "We  are 
to  learn  not  to  be  too  confident  in  our 
reckonings,  so  long  as  they  are  made 
for  more  or  less,  icithout  the  host.  How 
many  great  counting  houses  and  mer- 
cantile houses  have  forgotten  in  their 
books,  the  column  for  the  blessing  or 
the  curse  of  God !  "  ^  That  every  one. 
This  amount  cf  money  would  not  buy 
enough  for  each  of  the  multitude  to 
have  a  little. 

8.  Andrew.  He  was  of  the  same 
city  with  Philip,  and  they  were  doubt- 
less very  intimate,  ch.  1 :  44. 

9.  A  lad  here.  This  is  a  mere  par- 
ticular narrative  than  that  of  the  other 
Evangelists.     It  seems  that  this  was 


CHAP.  VI. 


109 


five  barley-loavos  and  two  small 
fishes :  but  what  are  they  among 
so  many  ? 

10  And  Jesus  said,  Make  the 
men  sit  down.  Now  there  was 
much  grass  in  the  place.  So  the 
men  sat  down,  in  number  about 
five  thousand. 

11  And  Jesus  took  the  loaves  j 
and  when  he  had  given  thanks,  he 
distributed  to  the  disciples,  and 
the  disciples  to  them  that  were  set 


down;  and  likewise  of  the  fishes 
as  much  as  they  would. 

12  When  they  were  filled,  ""  he 
said  unto  his  disciples.  Gather  up 
the  fragments  that  remain^  that 
nothing  ^  be  lost. 

13  Therefore  they  gathered  tJiem 
together,  and  filled  twelve  baskets 
with  the  fragments  of  the  five 
barley-loaves,  which  remained  over 
and  above  unto   them    that  had 


in  possession  of  a  boy  in  the  company. 
Tlie  others  speak  of  it  as  belonging  to 
the  twelve,  (who  at  once  bought  it,)  or, 
perhaps  to  the  company  of  whom  the 
lad  was  one,  and  among  whom  they 
had  just  made  inquiry.  Mark  6 :  38. 
Observe — 1.  A  lad — a  small  boy — has 
in  hand  that  which  Christ  uses  to  feed 
five  thousand  people!  A  child  may 
cai'ry  the  tract  or  message  which  shall 
save  one  soul,  and  be  thus  the  means 
of  saving  thousands.  2.  Andrew,  who 
called  Simon  Peter,  is  the  one  who 
notices  this  lad,  and  finds  out  what  he 
has  that  is  made  to  be  so  much,  though 
it  was  in  itself  so  little.  They  who  have 
a  true  zeal  for  souls,  will  notice  the 
children — and  will  find  out  what  they 
have,  and  put  them  in  the  way  of  being 
useful — and  this  will  lead,  through 
Christ,  to  the  feeding  of  thousands. 
3.  Let  the  children  know  that  they  can 
do  much  for  Christ  and  for  the  world, 
if  they  will.  "J.  little  maid  "  prevailed 
with  the  Syrian  captain,  Naaman,  to 
send  for  the  prophet  of  the  Lord,  and 
he  was  healed  of  his  leprosy.  2  Kings 
5 :  3,  4. 

"What  time  the  Saviour  spread  His  feast, 
For  thousands  on  the  nutuntain  side; 
•   ,        One  of  the  last  and  least, 
^V«  Tlio  abundant  store  supplied." 

i.  Let  the  boys  and  girls  from  the 
streets  and  crowds  be  gathered  into 
the  Sabbath  school. 

]0.    Much   grass.     John    gives    the 

account  as  an  eye  witness.    This  agrees 

with   the    time   of  the    Passover,    in 

spring,   when  the  grass  is   high   ond 

10 


eaten. 


a  Ne.  9.  25.    6  Ne.  8. 10. 


flowers  abound  in  the  fields.  ^  Sat 
down — in  ranks,  or  companies.  See 
notes  on  Mark  and  Luke.  It  was  at 
this  season  of  the  year  when  we  were 
in  the  Holy  Land :  and  we  can  under- 
stand how  there  could  be  "  much  grass" 
in  the  place,  in  March,  before  the 
Passover.  The  vernal  rains  had 
ceased;  and  we  were  assured  before- 
hand, as  we  found  it,  that  after  the 
middle  of  March,  no  rain,  or  almost 
none,  would  fall  for  many  weeks.  The 
fields  were  in  their  freshest  dress — 
everything  luxuriant  in  the  genial  sun 
after  the  copious  showers — the  anemone 
opening  its  broad,  crimson  leaves,  and 
spreading  over  acres  a  royal  robe, 
while  in  the  rank  grass  our  tents  were 
pitched  at  evening  without  risk  from 
any  dampness,  or  we  cast  ourselves 
down  at  noon  to  sleep  on  the  velvet 
carpet,  under  the  shade  of  any  tree, 
or  shrubbery.  <' Blessed  are  they  who 
are  fed  by  the  Master  in  His  own  Holy 
Land — in  the  Heavenly  Canaan — where 
the  Lamb  which  is  in  the  midst  of  the 
throne,  shall  feed  them,  and  shall  lead 
unto  living  fountains  of  waters,"  Rev. 
7:  17. 

12.  Gather  vp,  &c.  This  command 
is  net  recorded  by  the  other  Evangel- 
ists. He  would  have  it  seen  how  there 
was  more  left  from  the  abundance 
which  He  had  wrought,  than  they  had 
altogether  without  His  help.  But 
besides  this,  He  would  have  them  lose 
nothing,  but  gather  the  fragments  for 
their  own  use — each  in  his  traveling 
basket.     Li  this  the  Jews  commonly 


110 


JOHN. 


14  Then  those  men,  when  they 
had  seen  the  miracle  that  Jesus 
did,  said,  This  is  of  a  truth  that  * 
Prophet  that  should  eome  into  the 
world. 

^15  When  Jesus  there- 
fore perceived  that  they  would 
come  and  take  him  by  force,  to 
make  him  a  king,  he  departed 
again    into    a    mountain    himself 

o 

alone. 


a  Ge.  49.10.    De.  18.15- 


carried  food,  lest  they  shovild  be  pol- 
luted by  the  food  of  the  people 
through  whose  territory  they  passed. 
Observe. — If  our  Lord,  who  could,  by 
a  word,  create  such  an  abundance, 
would  have  the  fr.igments  gathered  up, 
how  must  He  frown  upon  a  reckless 
waste  of  His  bounties.  Whether  men 
waste  His  gifts  upon  appetite,  show, 
pleasure,  or  squander  them  because 
He  has  given  them  so  large  a  supply, 
they  offend  God,  by  not  taking  proper 
care  of  what  He  gives  them,  and 
making  proper  use  of  it. 

14.  John  alone  records  this  ejfect  of 
the  miracle.  It  falls  in  with  his 
design,  to  show  the  Divinity  of  our 
Lord.  Here,  therefore,  he  gives  the 
testimony  of  those  who  saw  it  wrought. 
T[  That  Prophet.  Namely,  "the  prophet 
like  unto  Moses,"  who  was  promised. 
The  Messiah.  In  ch.  1:  21,  they  asked 
John  if  he  was  that  prophet,  viz  :  which 
should  come — who  was  predicted  as 
to  come  into  the  woi'ld.  Now  they 
have  found  from  Christ's  miraculous 
work  who  that  Prophet  is,  as  John  had 
declared, 
\  65.    Jesus  walks  upon  the  water. 

Lake  of  Galilee — Gennesaret. 


M.att.        I       M.<)rlf. 


John, 
o.  15-21. 


14.22-3G.iG.  45-56.1 

15,  3Iake  Him  a  King.  The  people 
were  ready  from  what  they  had  seen, 
to  exalt  Him  over  tliem  as  king — or  to 
proclaim  Him  the  King  of  the  Jews  in 
Jerusalem,  whither  they  were  going. 
Yet  their  views  were  secular  and 
worldly — they  did  not  receive  Ilim  as 
the  true  Messiah,  with  any  just  views 


16  And  ^  when  even  was  noio 
come,  his  disciples  went  down  unto 
the  sea, 

17  And  entered  into  a  ship,  and 
went  over  the  sea  toward  Caper- 
naum. And  it  was  now  dark,  and 
Jesus  was  not  come  to  them, 

18  And  the  sea  arose,  *=  by  reason 
of  a  great  wind  that  blew. 

19  8o  when  they  had  rowed  about 
five  and  twenty  or  thirty  furlongs, 

6Matt.  14.23.     Mar.  6.47.  &c.      cPs.  107.25. 

of  His  reign.  Therefore  He  would 
withdi-aw  from  them.  The  other  Evan- 
gelists record  the  fact  of  His  with- 
drawing, while  John  also  gives  the  rea- 
son, and  thus  throws  light  upon  the 
narrative. 

16-21.  See  Notes  on  Matthew  and 
Mark,  for  an  explanation  of  this  mira- 
cle of  walking  on  the  Sea.  It  is 
given  in  substance  by  John,  but  most 
briefly :  for  his  object  is  merely  to 
record  the  fact  as  another  proof  of  our 
Lord's  Divinity,  and  then  pass  on  to 
the  Discourse. 

20.  It  is  I.  Literally,  I  am.  This 
recalls  the  Divine  name.  Exod.  3 :  14. 
^  Be  not  afraid.  This  word  of  encour- 
agement had  been  used  under  the  Old 
Testament — but  now  first  in  the  mouth 
of  the  Sen  of  Man,  has  it  the  full 
power  really  to  take  away  all  fear. 
Thus  did  He  come  into  the  world  with 
His  miraculous  manifestation,  "I  am 
the  Helper."  Happy  he,  indeed,  who 
in  the  true  faith  of  a  disciple,  although 
it  may  at  first  be  weak,  gets  acquaint- 
ed with  the  gracious  Master,  in  order 
to  be  helped.  So  then  every  new  "/j{ 
25/,"  always  more  efi'ectually  dissipates 
anxious  fears,  until  the  gracious  words 
are  heard  for  the  last  time,  in  the  last 
fear  of  death,  as  in  Rev.  1:  17,  18, 
John  does  not  record  the  incident  of 
Peter's  impetuous  experiment  and  the 
result.  Only  Matthew  mentions  it. 
Stier  shows  Peter's  doubt  at  the  start, 
"If  it  be  thou" — his  asking  to  go  out 
of  the  ship  to  Christ,  instead  of  to  have 
Christ  come  into  the  ship — his  asking 
this  for  himself  "Bid  me  come,"  where 


CHAP.  VI. 


Ill 


they  sec  Jesus  walking  on  the  sea, 
and  drawing  nigh  unto  the  ship : 
and  they  were  afraid. 

20  But  he  saith  unto  them,  It  is 
*  I;  be  not  afraid. 

21  Then  they  willingly  received 
him  into  the  ship:  and  immedi- 
ately the  ship  was  at  the  land 
whither  they  went. 

T[  22  The  day  following, 
when  the  people  which  stood  on 
the  other  side  of  the  sea  saw  that 
there  was  none  other  boat  there, 
save  that  one  whereinto  his  disci- 
ples were  entered,  and  that  Jesus 
went  not  with  his  disciples  into 

aP3.35.3.    Is.  43. 1,2.    Ee.  1.17,18. 


the  me  is  the  flaw  in  the  great  faith, 
on  nccount  of  which  it  shall  soon 
become  so  little — running  before  it  is 
called,  begging  for  a  call  for  single  me, 
where  me  is  not  first  called  to  the  ven- 
ture by  Christ.  Because  he  will  out- 
run the  others  in  showing  his  faith,  he 
will  be  allowed  to  show  himself  the 
*' stone,"  upon  the  water,  that  he  is. 

21.  They  received  Ilimivillingly.  (Lit- 
erally, "  they  were  willing  to  receive 
Him  into  the  ship,"  as  they  had  not 
been  at  first,  on  account  of  their  fear,) 
and  immediately  (hinting  of  His  power 
which  had  perfect  control  of  the  ele- 
ments, J  by  the  calming  of  the  sea,  &c. 
as  His  providential  favoring,  the  boat 
was  at  the  land.  1.  How  many  are 
afraid  of  Christ — fear  to  come  to  Him, 
or  to  have  Him  come  to  them — look 
upon  Him  as  an  inquisitor,  rather  than 
a  Saviour,  and  have  dread  of  His 
requirements  rather  than  any  trust  in 
His  plan  of  grace.  They  go  about  in 
doubt  and  terror  from  legal  fears,  and 
do  not  receive  Christ  into  their  vessel, 
and  hence  do  not  get  a  smooth  arrival 
at  their  haven.  2.  Some  hold  that  no 
one  can  walk  upon  the  waves  of  the 
world,  and  of  history,  and  that  the 
Christ  who  really  does  so,  must  be 
only  a  phantom  of  men's  imagination. 
Yet    these   very   skeptics    are    ready 


the  boat,  but  that  his    disciples 
were  gone  away  alone  : 

23  (Howbeit  there  came  other 
boats  from  Tiberias,  nigh  unto  the 
^  place  where  they  did  eat  bread, 
after  that  the  Lord  had  given 
thanks;) 

24  \Yhen  the  people  therefore 
saw  that  Jesus  was  not  there, 
neither  his  disciples,  they  also 
took  shipping,  and  came  to  Caper- 
naum, seeking  for  Jesus. 

25  And  when  they  had  found 
him  on  the  other  side  of  the  sea, 
they  said  unto  him,  Rabbi,  when 
camest  thou  hither? 


enough  to  take  a  phantom  of  their  own 
imagination  to  be  God ! 

I  66.  Our  Lord's  discourse  in  the 
Synagogue  at  Capernaum.     ]NL\ny 

DISCIPLES      TURN      BACK.         PeTER'S 

PROFESSION  OF  FAITH. — Capemaum. 

Luke.        I         John. 

6.22-71. 
|7.  1. 

22.  The  Evangelist  here  relates  what 
the  multitude  had  noticed  as  to  the 
facts  of  Christ's  departure — nameh'', 
that  there  was  but  one  boat,  and  that 
this  they  saw  go  away  without  Christ, 
and  hence,  that  as  they  found  Him 
the  next  day  at  Capernaum,  He  must 
have  gone  across  in  some  unexplained 
manner.  This  statement  is  given  to 
show  how  their  observation  of  the 
facts  would  correspond  with  the  mira- 
cle. 

23.  Other.  This  is  thrown  in  here, 
as  a  parenthesis,  to  account  for  their 
getting  across — namely,  that  other  ves- 
sels came  from  Tiberias  to  the  vicinity 
of  the  place  where  the  miracle  had 
been  wrought. 

25.  ^Vhen.  They  are  puzzled  about 
the  time  and  way  in  which  lie  had 
gotten  there,  and  are  not  inquiring 
about  the  more  important  matters  of 
salvation.  So  men  are  inclined  to 
query  about  the  Trinity  and  about  the 


112 


JOHN. 


26  Jesus  answered  them  and  said, 
Verily,  verily,  I  say  unto  you.  Ye 
seek  me,  not  because  ye  saw  the 
miracles,  but  because  ye  did  eat 
of  the  loaves,  and  were  filled. 

27  Labour  ^  not    for    the    meat 


1  or,  worli  not. 


Incarnation,  rather  than  about  Aow; 
they  can  be  saved  by  Christ.  Such 
vain  questionings  our  Lord  does  not 
encourage. 

26.  Instead  of  satisfying  their  in- 
quiry, our  Loi'd  exposes  their  hollow 
hypocrisy,  and  shows  that  their  inter- 
est in  Him  is  of  the  lowest  kind,  and 
that  His  miracles  have  wrought  no 
proper  conviction  in  them.  TJ  Miracles. 
Kather — signs — miraculous  signs  or  to- 
kens of  the  Divine  presence,  as  in  vs. 
2  and  14.  It  appears  plainly  from  vs. 
30,  that  the  miracle  which  He  had  just 
wrought,  had  been  of  no  effect  in  con- 
vincing them  of  His  Divinity.  There- 
fore He  charges  them  with  their  car- 
nal, grovelling  aim,  which  looked  no 
higher  than  the  satisfaction  of  bodily 
appetites.  —  Many  profess  Christ  from 
low  motives  of  temporal  advantage. 
Christ  invites  the  weary  and  heavy- 
laden  to  come  to  Him  for  rest,  and  the 
hungry,  for  food.  But  they  must  come 
to  Him  as  the  only  Lord  and  Saviour, 
and  the  only  true  and  lasting  portion 
of  tlie  soul. 

27.  Labour  not,  &c.  Work  not — 
egyn^eads  He  turns  their  attention 
now  from  carnal  provisions  to  spirit- 
ual, and  takes  occasion  from  the  mira- 
cle to  illustrate  His  greater  work  for 
giving  food  to  the  soul.  He  does  not 
forbid  them  to  labor  for  temporal  pro- 
vision, but  rather  chiefly  to  labor  for 
the  soul's  food.  They  were  chiefly 
concerning  themselves  about  the  per- 
ishing food,  such  as  He  furnished 
them,  which  could  answer  only  for  a 
day's  supply,  or  for  a  meal.  Tf  Which 
perisheth — as  to  its  nourishment:  and 
more  is  immediately  required.  If  Meat. 
The  term  means  not  meat,  but  food — 
and  this  is  used  in  all  languages  to 
signify  figuratively  sustenance  for  the 


which  perisheth,  but  for  that  * 
meat  which  endureth  unto  ever- 
lasting life,  which  the  Son  of  man 
shall  give  unto  you:  for  him  " 
hath  God  the  Father  sealed. 
28  Then    said    they  unto    him, 

oJer.  15.16.     c.4.14.    rer.  54,  58.     6  Ps.  2.  7  ;   40.  7. 
Is.  42.  I.     C.8. 18.    Ac.  2.  22.     2Pe.  1.17. 

soul.  ^  But  for  that.  Labor,  be  con- 
cerned in  seeking  for  that  food,  which 
is  not  perishing,  but  enduring,  in  its 
qualities,  and  in  its  power  to  feed  the 
soul :  lasting  eternally,  as  long  as  the 
soul  lasts.  ^  Shall  give.  He  here 
first  hints  of  what  He  means  to  open 
to  them  further  by  degrees.  He  heie 
first  states  only  that  He  has  this  food 
to  give,  and  proposes  to  give  it.  Our 
Lord  is  thus  teaching  them  as  He  did 
the  woman  of  Samaria,  by  means  of 
the  commonest  necessaries  of  life,  how 
needlvil  and  suitable  is  His  salvation. 
1[  For.  He  is  fully  authorized  to  give 
this  food — for  this  is  His  office  and 
commission  from  the  Father.  T[  Sealed. 
The  Father  has  set  the  stamp  and 
seal  of  Divine  authority  upon  His  per- 
son and  work,  testifying  at  His  Bap- 
tism, "This  is  my  beloved  Son,"  &c. 
and  stamping  His  work  by  miracles. 
OfiSERVE—lMen  are  commanded  to 
labor  for  salvation,  and  yet  it  is  the 
free  gift  of  God,  in  Jesus  Christ.  The 
gate  is  wide  open,  but  they  are  to 
strive  to  enter  in.  They  are  to  con- 
cern themselves  about  salvation,  to 
inquii'e — to  find  the  way — to  lay  hold 
on  the  hope — to  flee  from  the  wrath  to 
come,  and  to  labor  for  this  rather  than 
for  temporal  possessions ;  and  yet  all 
their  working  is  not  to  merit  it,  but 
only  to  receive  and  apply  it  for  their 
salvation.  Observe — Our  Lord  in  this 
miracle  showed  His  power  and  plan  to 
restore  the  ruins  of  the  fall.  Wajit  is 
a  fruit  of  sin.  He  can  supply  all  want 
and  create  a  superabundance.  And 
by  the  lower  gift  He  illustrates  the 
higher  provision,  which  He  has  to 
bestow  for  the  soul. 

28.  As  He  had  just  exhorted  them 
to  concern  themselves  chiefly  for 
another  kind  of  food,  they  take  Him 


CHAP.  VI. 


113 


What  shall  we  do,  that  we  might 
work  the  works  of  God  ? 

29  Jesus  answered  and  said  unto 
them,  This  *  is  the  work  of  God, 
that  ye  believe  on  him  whom  he 
hath  sent. 

30  They  said  therefore  unto  him, 
What  sign  ^  shewest  thou  then, 
that  we  may  see  and  believe  thee  ? 
what  dost  thou  work  ? 

a  1  Jno.  3. 23.      5  Matt.  12. 38.    1  Cor.  1.  22. 


up  at  the  word,  and  ask  what  they  are 
to  do,  to  fall  in  with  this  that  He  pro- 
poses—  (the  same  word  is  used  here 
as  is  rendered  "  labor,'^  in  vs.  27,)  — 
they  seem  to  understand  Him  so  far 
as  to  inquire  what  kind  of  work  He 
exhorts  them  to  do :  and  how  they  shall 
work  such  works  of  the  law  as  God 
requires. 

29.  The  work.  He  speaks  not  of 
ivories.  They  had  thought  of  a  round 
of  lejal  u'orks,  which  should  be  accept- 
able to  God.  There  is  but  one  work, 
properly  speaking — and  this  is  no  legal 
work.  This  is  the  thing  required — 
namely,  to  believe — to  accept  the  finished 
work  of  Christ,  as  accepted  by  the 
Father  in  the  room  and  stead  of  sin- 
ners. 

30.  "When  they  see  that  it  is  a  work 
of  the  heart — a  spiritual  obedience  and 
submission  that  He  requires,  they  at 
once  alter  1heir  tone,  and  talk  doubt- 
ingly  of  His  authority.  They  now 
again  demand  some  sign.  They  seem 
to  make  nothing  of  His  miracle.  This 
shows  that  they  cared  for  nothing  in 
the  miracle  but  the  food.  And  now 
they  demand  a  sign  as  though  none 
had  been  wrought.  Observe. — 1. 
How  many  go  about  seeking  some 
method  of  salvation,  as  though  there 
were  no  Gospel,  no  Christ,  no  hope  set 
before  them.  2.  How  unreasonable  is 
the  spirit  of  unbelief,  that  makes  noth- 
ing of  all  the  evidences  and  proofs 
which  Christ  has  furnished,  but  de- 
mands something  more  convincing,  and 
such  as  it  shall  dictate.  Like  the 
cavilers  at  the  crucifixion,  who  demand 
that  He  should  show  His  divinity  by 

10* 


31  Our  fathers  *^  did  eat  manna 
in  the  desert;  as  it  is  written,"^ He 
gave  them  bread  from  heaven  to 
eat. 

32  Then  Jesus  said  unto  them, 
Verily,  verily,  I  say  unto  you, 
Moses  gave  you  not  that  bread 
from  heaven;  but  my  ®  Father 
giveth  you  the  true  bread  from 
heaven. 


c  Ex.  16. 15.    Ku.  11.7.    1  Cor.  10.  3. 
78. 24,  20.    e  Ga.  4.  4. 


d  Ne.  9.  15. 


coming  down  from  the  cross — or  like 
Satan  who  demands  that  He  should 
turn  stones  into  bread,  or  cast  Himself 
down  from  the  pinnacle  of  the  temple. 
Calvin  says,  "  How  many  eagerly 
embrace  the  Gospel,  when  they  think 
it  will  flatter  their  vices  ;  but  when 
they  are  called  to  deny  themselves  and 
to  bear  the  cross,  then  they  begin  to 
renounce  Christ,  and  to  ask  whence 
the  Gospel  came." 

31.  They  seem  to  demand  something 
like  the  miracle  of  the  manna  in  the 
wilderness.  1[  3Ianna.  Literally — 
the  manna.  Exod.  16:  4,  15.  This 
miracle  they  regarded  as  the  greatest 
one  wrought  by  Moses.  "They  for- 
got," says  Stier,  "that  their  fathers 
disbelieved  Moses  almost  from  the 
time  of  their  eating  the  manna,  as  is 
set  forth  in  the  very  Psalm  to  which 
they  refer,  and  that  they  even  despised 
the  manna  and  preferred  ordinary 
bread  to  it."  They  seem  to  challenge 
Him  to  show  something  coming  down 
so  directly  and  plainly  from  Heaven  as 
the  manna.  Over  2  million  were  fed 
daily,  for  years,  in  that  miracle. 

32.  Moses.  They  had  not  named 
Moses,  but  our  Lord  knew  that  they 
credited  him  with  the  miracle — and  it 
was  not  Moses  who  even  gave  them  the 
manna,  but  God.  The  idea  is,  also, 
that  in  this  miracle  they  did  not  get 
the  real  bread  from  Heaven,  such  as 
He  spoke  of,  but  for  that,  they  must 
look  to  God,  who  giveth  now,  the  true 
bread— literally,  the  bread  from  Heaven, 
which  is  true.  •[  Giveth— is  now  giving. 
^  True.  Substantial,  as  opposed  to 
shadowy — bread  in  the  highest  sense — 


114 


JOHN. 


33  For  the  bread  of  God  '^  is  he 
which  Cometh  down  from  heaven, 
and  giveth  life  unto  the  world. 

34:  Then  said  they  unto  him, 
Lord,  evermore  give  us  this  brccad. 

35  And  Jesus  said  unto  them, 
I  am  the  bread  of  life :   he  ^  that 


over.  48,  58.    6  Ee.  7. 


of  which  the  other  was  only  a  type — 
bread  for  the  soul. 

oS.  For.  The  great  ditference 
Detween  that  manna  and  His  bread,  is, 
that  this  is  really  from  Heaven,  and 
has  the  wonderful  property  not  merely 
of  sustaining  life,  but  {ji  giving  Ufa  unto 
the  tvorld.  It  is  like  the  living  water, 
better  than  that  from  Jacob's  well,  and 
better  than  anything  which  they  could 
boast  from  their  ancestry — it  would 
Sj  ring  up  to  everlasting  life.  T[  The 
Bread  of  God.  The  Bread  which  God 
provides  and  supplies,  is  really  of 
heavenly  origin  and  quality.  T[  Is  He. 
Kather — is  that.  Our  Lord  here  means 
to  sny  that  this  is  the  only  bread  which 
really  comes  down  from  Heaven.  The 
manna  came  from  the  clouds.  He  does 
not  mean  as  yet  to  declare  Himself  as 
the  Bread.     This  He  does  in  vs.  35, 

3-1.  They  reply  to  Him  very  much 
as  the  Samaritan  woman  replied.  As 
much  as  to  say,  if  you  have  any  such 
wonderful  bread,  give  it  to  us  by  all 
means,  and  evermore.  They  were 
willing  enough  to  have  some  heavenly 
food  like  the  manna,  or  better  than 
that,  yet  of  the  same  kind,  to  supply 
their  earthly  want,  so  they  ask  it. 
INIen  are  ready  enough  to  take  any 
temporal  advantage  from  the  Gospel, 
and  are  Avilling  often  to  have  churches, 
schools  and  a  ministry  for  the  good  order 
they  bring,  and  even  will  join  the  church 
for  ts  respectabilit3^  But  they  have 
no  -dea  of  asking  any  spiritual  supplies. 
They  will  use  the  Loi'd's  Prayer, 
"  Give  us  this  day,  (or  day  by  day,)  our 
daily  bread,"  but  will  rot  ask  lor  the 
soul's  sustenance. 

3').  Our  Loi-d  now  reveals  Himself 
as  tltat  bread  of  God.  So  He  is,  for 
expiation,  the  Lamb  of  God.  He 
declares  Himself  to  be  the  Bread  of 


cometh  to  me  shall  never  hunger; 
and  Jie  '^  that  bclieveth  on  me  shall 
never  thirst. 

36  But  I  said  unto  you,  that  ye  ^ 
also  have  seen  me,  and  believe 
not. 

37  All  -^  that  the  Father  -giveth 


:  c.  4. 14  ;  7.  38.     d  ver.  64. 


.45.     c.  17.6-8,  &c. 


Life,  which  includes  all  the  ideas  of  its 
heavenl}^  origin,  and  its  property  of 
giving  life.  So  He  called  the  benefits 
He  had  to  bestow,  tlie  living  icater,  or 
the  toatcr  of  life,  when  speaking  to 
the  Samaritan  woman,  Ch.  4,  He 
explains — that  it  is  by  a  believing  resort 
to  Him,  that  the  benefits  are  obtained. 
He  giveth  richly  "  all  things  that  per- 
tain to  life  and  godliness."  2  Pet.  1 :  3. 
This  is  not  merely  by  His  teaching — 
but  by  His  entire  provisions  of  grace. 
We  take  his  finished  work — His  atone- 
ment— His  righteousness — His  Spirit — 
and  "  of  His  fullness  we  receive,  r4nd 
grace  for  grace."  And  hence,  He  adds 
to  the  benefits  of  coming  to  Him,  that 
besides  ceasing  to  hunger  we  shall 
cease  to  thirst.  The  doctrine  here 
taught,  is,  that  Christ,  in  the  doctrines 
of  the  Gospel,  and  in  the  provisions  of 
grace,  is  the  proper  sustenance  of  the 
sold.  ^  Never  thirst.  This  He  adds 
to  show  that  it  is  not  merely  natural 
bread  which  He  offers  which  could  not 
satisfy  thirst  ;  but  rather  a  full  pro- 
vision for  all  the  soul's  wants,  of  every 
kind ;  and  thus  He  directs  their  atten- 
tion to  higher  views  of  His  salvation. 
And  hence,  He  varies  the  language  so 
as  to  show  that  by  coming  to  Him  is 
to  be  understood,  believing  on  Him. 

30.  But.  He  now,  after  this  plain 
statement  of  the  way  for  recei\ing  His 
provisions  of  grace,  charges  them  with 
their  deep-seated  unbelief  which  would 
stand  in  the  Avay  of  their  salvation. 
They  have  had  opportunities  and 
means  for  exercising  this  faith  in  Him, 
but  in  vain.  They  are,  therefore, 
willfully  rejecting  these  provisions 
while  tliey  pretend  to  seek  them. 

87.  Though  they  do  not  believe, 
their  unbelief  shall  not  make  void  His 
gracious     mission.      If     the    results 


CHAP.  vi. 


115 


me  shall  come  to  me ;    and  him  "" 
that  cometh  to  me  I  will  in  no 
wise  cast  out. 
88  For  I  came  down  from  hea- 

a  I's.lOMT.     Is.1.18;  56.7.     Malt.11.28.     Lu.  23. 
42,4a.     ITi.  1.15,  16.     K»1. 22.17. 


depended  on  men  alone,  none  would 
accept  His  offers.  But  He  acts  in 
covenant  with  the  Father,  a.s  He  ib 
also  sent  by  the  Father,  and  coiiifs  to 
carry  out  the  eternal  plan  of  redemp- 
tion. Though  men  do  not  incline  to 
come  to  Him,  it  is  not  of  him  that 
willeth,  but  of  God  that  sheweih  mercy. 
And  tho.«e  who  shall  come  to  Him.  are 
given  to  Him  by  the  Father.  The 
Shepherd  has  his  sheep.  And  all  the 
malice  of  hell  could  not  defeat  His  pur- 
poses of  grace.  They  may  be  certain 
of  His  success  with  many,  though  thei/ 
should  refuse  and  peri.sh.  And  if  they 
persist  in  rejecting  Him,  they  only 
prove  themselves  thus  to  be  such  as 
the  Father  has  not  given  to  Him  ;  and 
while  they  boast  of  v.'orshiping  the 
Father,  they  show  themselves  to  be 
not  included  in  the  Father's  grace. 
This  would  be  calculated  to  awake  their 
fears,  lest  they  be  proving  themselves 
outcasts ;  and  it  should  stir  iu  them  a 
sense  of  dependence,  as  in  the  hands 
of  God.  ^  All.  Literally — every  thing — 
perhaps  so  worded  to  include  every 
person  and  thing — all  interests  of  the 
world — all  commerce,  all  wealth,  all 
government,  all  power  of  men,  and 
also  everything  pertaining  to  every  one 
of  my  people,  even  to  their  dust.  So  in 
vs.  39,  He  speaks  of  losing  nothing  of 
whatever  Is  given  Him.  *j[  And  him. 
With  this  dechiration  of  their  depen- 
dence and  of  the  divine  sovereignty.  He 
sweetly  invites  them  to  come.  Wha* 
ever  they  may  think  of  the  fo"  mer 
declaration,  this  is  all  they  cor'.d  ask. 
It  opens  the  way  to  whosoever  will,  to 
take  freely  the  living  bread  and  the 
water  of  life.  The  former  c'ause 
relates  to  the  secui-ities  which  He  has 
of  success  in  His  work.  This  relates 
to  the  securities  which  men  have  of 
success  in  their  application  to  Him. 
"Would  men  have  Christ  die  without 
any  certainty    of  saving   any  ?     Does 


yen,  not  to  do  mine  own  will  but  ^ 
the  will  of  him  that  sent  me. 

39  And  this  is  the  Father's  will 
<=  which  hath  sent  me,  that  of  all 

6Ps.  40.  7,8.   CO.  30.    c  Matt.  18. 14.   c.  10.  ^8;  17. 12 ; 
18.9.     2.  Ti.  2.  19. 

this  hinder  any  being  saved  ?  No, 
surely !  It  is  just  the  very  efficient 
help  which  any  one  has  in  coming  to 
the  only  salvation.  If  Xo  icise.  The 
terms  are  the  same  which  are  rendered 
in  vs.  3o,  never.  It  is  a  double  nega- 
tive, and  signifies  by  no  means — not  at 
all.  Christ  disappoints  no  right  expec- 
tation. They  who  are  lost  are  such  as 
repose  no  confidence  in  Him  according 
to  the  Gospel,  and  hence,  no  confidence 
is  violated  or  disappointed.  All  who 
rest  and  trust  in  Him,  wiil  find  Him 
all  that  they  expected  or  could  expect. 
'•The  doctrine  of  the  Gospel,  says 
Calvin,  will  be  salutary  to  all  believers, 
because  no  man  becomes  a  disciple  of 
Christ  who  does  not,  on  the  other 
hand,  feel  and  experience  Him  to  be  a 
good  and  faithful  teacher." 

38.  Again,  He  presses  them  with  the 
fact  that  His  work  is  of  the  Father's 
planning,  and  that  He  Himself  comes 
to  men  under  His  direct  commission, 
having,  therefore,  all  the  authority  He 
could  have,  and  all  which  they  ought 
to  ask.  "  Hence,  finally,  it  follows  that 
faith  Avill  never  be  useless." — Calvin. 

39.  He  now  shows  the  securities  and 
warrants  of  His  work.  "  The  design 
of  the  Father  is,  that  believers  may 
find  salvation  secured  in  Christ." — 
Calvin.  1[  Of  all.  He  acts  under  this 
will  of  the  Father — that  He  is  to  lose 
nothing  of  whatever  is  given  Him.  All 
power  in  Heaven  and  earth  i?  given 
Him,  therefore,  for  this.  Matt.  28.  The 
Father  hath  given  Him  power  over  all 
flesh  that  He  should  give  eternal  life 
to  as  many  as  He  had  given  Him.  ch. 
17:  2.  And  this  exercise  of  universal 
power  implies  a  divine  nature  in  Him. 
He  must  be  God  in  order  to  use  it. 
And  this  divine  and  universal  power 
secures  every  thing  appertainii.g  to 
every  one  of  His  people,  even  their 
rotten  dust,  so  that  He  will  raise  it  up 
at  the  last  day.  John  refers  to  this  say- 


116 


JOHN. 


which  he  hath  given  me  I  should 
lose  nothing,  but  should  raise  it 
up  again  at  the  last  day. 

40  And  this  is  the  will  of  him 
that  sent  me,  that  ^  every  one 
which  secth  the  Sou,  and  believcth 
on  him,  may  have  everlasting  life : 
and  I  will  "  raise  him  up  at  the 
last  day. 

41  The  Jews  then  murmured  at 

aver.  47.  54.    c.  3. 15,  16.    6  c.  11.  25. 

ing;  at  the  time  of  our  Lord's  arrest, 
ch.  18:  9.  His  sheep  hear  His  voice — 
He  knows  them  and  they  follow  Him 
and  He  gives  vmto  them  eternal  life, 
and  they  shall  never  perish ;  neither 
shall  any  pluck  them  out  of  His 
Fiither's  iiand.  ch.  10:  27,  28. 

40.  Which  sealh.  He  had  just  charged 
them  v/ith  having  seen  Him,  without 
believing  on  Him.  On  the  contrary, 
those  who  see  and  believe  on  Him  have 
eternal  life.  This  is  the  Father's  plan. 
Not  that  it  is  necessaiy  to  see  Him,  but 
to  believe  the  message  we  have  of  Him. 
The  belicvir.g  on  Him  is  in  accordance 
with  the  truth  brought  to  view;  and  to 
believe  nn  Him  as  He  is  set  forth  and 
freely  offered  in  the  Gospel,  is  the  true 
faith  here  required.  The  term  here  is 
stronger  than  that  in  verse  36,  and 
means  more  than  seeing  with  the  eye. 
It  means  rather  to  behold  Avith  an 
awakened  attention.  The  plan  secures 
to  such,  everlasting  life,  and  in  this  is 
secured  the  raising  of  the  body — since 
the  body  and  soul  together  constitute 
the  proper  person.  The  promise  of 
everlasting  life  includes  the  promise 
of  the  body's  resurrection,  as  Christ 
will  lose  nothing  of  those  Avho  are 
given  to  Him,  and  "  the  adoption,''^  to 
wit,  the  redemption  of  the  body,  is 
waited  for  by  tlie  whole  creation. 
Eom.  8.  Eternal  life  is  alread}^  begun 
within  such,  through  their  vital  union 
with  Christ.  Sec  vs.  50.  Ch.  11  :  26. 
Obsehve — The  revealed  will  of  God  is, 
that  whosoever  receives  Christ  as  He 
is  freely  offered  in  the  Gospel,  shall  be 
saved.  2.  The  unrevealed  will  of  God, 
as  to  whom  the  Father  hath  given  to 


him, because  he  said,  I  am  the  bread 
which  came  down  from  heaven. 

42  And  they  said.  Is  °  not  this 
Jesus,  the  son  of  Joseph,  whose 
father  and  motlicr  we  know?  how 
is  it  then  that  he  saith,  I  came 
down  from  heaven  ? 

43  Jesus  therefore  answered  and 
said  unto  them,  Murmur  not 
among  yourselves. 


Mar.  6.  3.     Lu.  4.  22. 


Christ,  cannot  alter  or  hinder  this 
truth.  3.  We  can  know  of  our  election 
only  so  far  as  we  know  of  the  salvation 
going  on  within  us.  H"  we  are  chosen 
to  be  saved,  we  shall  find  ourselves 
being  more  and  more  delivered  from 
the  power  of  sin.  4.  "He  who  is  not 
satisfied  with  Christ,  but  indulges  in 
curious  inquiries  about  eternal  predes- 
tination, such  a  person,  as  far  as  lies 
in  his  power,  desires  to  be  saved  con- 
trary to  the  purpose  of  God." — Calvin. 
If  "God  has  chosen  us  to  salvation,"  we 
may  be  sure  it  is  "through  sanctifica- 
tion  of  the  Spirit  and  belief  of  the  truth." 
2  Thess.  2  :  13.  These  marks,  there- 
fore, we  must  search  for  in  ourselves, 
and  if  we  are  not  sure  of  having  such 
evidence,  we  must  labor  and  pray  for  it. 

41.  When  the  Jews  found  that  this 
much  talked  of  bread  of  life  meant 
nothing  more  than  Himself,  and  that 
He  claimed  to  liave  come  down  from 
heaven,  Avhich  they  could  not  admit, 
they  murmured;  and  began  at  once,  to 
cavil  at  His  lowly  origin  among  them. 
This,  that  was  a  proof  of  His  grace — 
namely.  His  condescending  to  be  a  man 
among  men,  they  turned  to  His  re- 
proach, and  on  this  very  ground  rejec- 
ted Him.  "I3y  our  own  sinful  views 
we  pervert  all  that  belongs  to  Him,  and 
to  His  doctrine.  It  is  a  great  liin- 
drance  to  us,  that  only  with  carnal  eyes 
we  behold  Christ." — Calvin.  "They 
saw  that  this  coming  down  from  hea^  en 
implied  some  extraordinary  mode  of 
coming  into  the  world." — Alford. 

43.  Our  Lord  does  not  satisfy  such 
vain  cavilings,  but  charges  it  upon 
them,  as  a  token  of  their  depravity, 


CHAP.  VI. 


117 


44  No  man  can  come  to  me,  ex- 1  me,  draw  "*  him :  and  I  will  raise 
cept  the  Father,  which  hath  sent    him  wp  at  the  last  day. 


■which,  if  left  to  itself,  will  be  their 
ruin."  Their  blindness  ought  to  alarm 
them.  And  if  they  are  so  ready  to 
cavil  at  Christ,  and  yet  have  no  way 
of  salvation  except  through  Christ, 
they  might  well  take  alarm.  Here, 
therefore,  by  showing  His  prerogative 
and  their  dependence,  He  would  set 
them  inquiring  for  the  way,  and  asking 
humbly  to  be  saved.  This  also  would 
account  foi"^ their  murmuring  and  rejec- 
tion of  Him.  This  He  does,  also,  says 
Calvin,  that  their  unbelief  may  not 
disturb  weak  minds,  who  depend  so 
much  on  the  opinions  of  others. 

44.  Xo  man  can  come.  This  inability 
of  men  to  come  to  Christ  is  not  physi- 
cal, because  the  coming,  which  is  the 
same  as  believing,  is  not  a  bodili/ 
coming.  It  is  an  inability  growing 
out  of  a  depraved  nature — an  inability 
of  heart  and  will — and  yet  it  is  as  real 
and  great  a  hindrance  to  the  soul,  as 
iron  bars  could  be  to  the  body.  Until 
it  is  removed  by  Divine  power,  no  man 
can  come.  It  does  not  mend  the  matter 
to  say  that  it  is  only  an  inability  of 
heart  or  will ;  for  this  is  the  worst 
kind  of  inability,  where  the  heart  and 
will  are  so  depraved,  as  not  to  be  able 
to  receive  Christ.  ^  Draw  him.  This 
term  shows  that  this  inability  is  over- 
come without  violence.  The  term 
expresses  a  drawing  to  a  certain  point. 
There  is  another  term  in  the  Greek 
which  would  more  proper)}'  express  a 
dragging  by  violence.  Here  it  is  not  by 
violence,  for  the  will  is  incapable  of 
violence.  And  yet  the  unwilling  are 
drawn— constrained;  powerfully,  sweet- 
ly, irresistibly  made  willing.  If  the 
will  were  not  averse,  thci-e  would  need 
no  drawing.  God's  woi'k  secures  a 
consenting  will.  '■^  Arc  you  not  draicn?'^ 
says  Augustine.  ^'^ Pray  that  you  may  j 
be  drawn."  It  is  what  God  alone  can  ' 
do — to  renew  the  temper  and  spirit  of 
the  mind,  to  secure  a  consenting  will,  | 
to  work  an  entire  regeneration  without  j 
compulsion ;  not  against  the  will,  but 
regenerating  the  will,  working  in  us  to  1 


will  and  to  do,  or  rather,  as  the  terms 
are,  "the  willing  and  the  doing,"  and 
that,  of  His  own  good  pleasiu'e.  "As 
to  the  kind  of  drawing,"'  says  Calvin, 
"it  is  not  violent,  so  as  to  compel  men 
by  external  force,  but  still  it  is  a 
powerful  impulse  of  the  Holy  Spirit, 
which  makes  men  willing,  who  formerly 
were  unwilling  and  reluctant.  Those 
are  drawn  whoso  understandings  God 
enlightens,  and  whose  hearts  He  bends, 
and  forms  to  the  obedience  of  Christ." 
Observe — AVhile  some  abuse  the  doc- 
trine of  dependence,  so  as  to  excuse 
tliemselves  and  "wait  God's  time," 
others  equally  abuse  the  doctrine  of 
independence,  so  as  to  wait  a  more 
convenient  season.  2.  Our  Lord  shows 
us  how  cavilers  are  to  be  treated — they 
are  to  be  charged  with  their  blindness 
as  being  their  sin  and  ruin,  and  that 
they  have  no  help  but  in  God.  Human 
dependence,  as  here  taught  by  our 
Lord,  is  so  set  forth  as  to  put  men  in 
the  dust  to  entreat  the  Divine  draw- 
ings, for  if  they  provoke  Him  to 
abandon  them,  they  are  lost  forever. 
3.  How  sweet  are  the  workings  of 
Divine  grace  in  the  heart — moving 
among  the  thoughts  and  aifections, 
irresistibly  and  effectually,  but  without 
violence,  drawing,  not  driving — leading 
along  by  soft  and  winning  constraints. 
"Draw  us,  we  will  run  after  thee." 
"  Those  are  drawn,"  says  Calvin, 
"  whose  minds  God  illumines,  and  bends 
the  heart,  and  forms  to  the  obedience 
of  Christ."  It  is  done  always  in  con- 
sistency with  the  laws  of  mind — in  use 
of  truth  and  motive,  but  not  by  them 
as  the  efficient  cause.  "  Effectual 
calling  is  the  work  of  God's  Spirit, 
whereby  convincing  us  of  our  sin  and 
misery,  enlightening  our  minds  in  the 
knowk'dge  of  Christ,  and  renewing  our 
will,  He  doth,  persuade  and  enable  us  to 
embrace  Jesus  Christ,  freely  offered  to 
us  in  the  gospel."  *ii  And  I  icill  raise 
him  up.  See  vs.  40.  This  is  repeated 
here,  as  the  result  which  shall  follow 
upon  this  Divine  effectual  drawing— 


118 


JOHN. 


45  It  is  written ''  in  the  prophets, 
And  they  shall  be  all  taught  of 
God.  Every  man  ^  tbereforc  that 
hath  heard,  and  haih  learned  of 
the  Father,  cometh  unto  me. 

o  Is.  54. 13.     Je.  31.34.    Mi.  4.  2.     6  Matt.  11.27. 

the  same  as  is  noted,  vs.  40,  to  follow 
upon  believing.  This  implies  that  the 
drawing,  by  the  Father,  works  this 
believing,  and  is  always  so  exhibited  in 
the  life.  They  who  believe  are  the 
same  persons  as  tliose  who  are  drawn 
by  the  Father.  They  come  to  Christ 
believingly  for  salvation.  This  promise 
of  a  final  resurrection  is  given  as  com- 
prising everything — including  death 
and  the  grave,  and  compassing  the 
results  of  the  last  day.  This  shows 
that  everything  will  be  done  for  them. 

45.  'i  he  prophets.  This  is  expressed 
in  substance  by  different  prophets. 
Jer.  31 :  34  ;  Micah  4 :  1-4.  But  our 
Lord  quotes  from  the  book  of  "the 
Prophets,"  that  is,  from  that  division 
of  the  Old  Testament  scriptures  knoAvn 
as  "the  Prophets,"  (in  distinction  from 
"the  Law,"'  and  "the  Psalms,")  and 
refers  probably  to  the  passage  in  Isa. 
54  :  3,  which  pointed  to  gospel  times. 
This  quotation  is  used  to  enforce  what 
He  had  just  said.  This  teaching  of  God 
belongs  to  their  draiving.  The  Holy 
Spirit  is  the  great  Teacher,  and  in  this 
effectual  drawing  or  calling,  He  convinces 
us  of  our  sin  and  misery,  enlightens 
our  minds  in  the  knowledge  of  Christ, 
and  renews  our  wills,  and  so  He  per- 
suades and  enables  us  to  embrace  Jesus 
Christ  freely  offered  to  us  in  the  gospel. 
^  Heard,  &c.  This  is  the  fruit  of  the 
divine  teaching  just  spoken  of.  In  vs. 
40,  it  was  expressed  as  seeing  the  Son 
and  believing  on  Him,  that  was  the 
great  requisite.  And  here  it  is  decla- 
red that  in  order  to  this  believing,  we 
must  hear  the  Father  and  Ica^m  of  Ilim. 
It  is  by  receiving  the  Divine  instruc- 
tions that  any  one  comes  to  Christ. 
This  is  the  human  side  of  the  matter. 
The  Divine  side  was  just  mentioned, 
the  Father's  drawing.  The  thing.s 
revealed  belong  unto  us.  We  are  not 
to  sit  idly  waiticg  for  the  Divine  cou- 


46  Not  °  that  any  man  hath 
seen  the  Father,  save  he  which 
is  of  Grod;  ^  he  hath  seen  the 
Father. 

47  Verily,  verily,  I  say  unto  you, 


CC.5. 37.     dLu.10.22. 


straints,  but  we  are  to  hear  and  learu 
from  God's  revealed  truth,  and  embrace 
the  offered  salvation.  Those  who  so 
hear  and  learn  of  God  in  the  gospel, 
humbly  receiving  and  applying  the 
Divine  word,  do  come  to  Christ,  and 
only  such. 

46.  Here  our  Lord  cautions  against 
misundei'standing  His  words.  He  does 
not  mean  that  only  those  who  have 
some  personal  and  face  to  face  audience 
with  the  Father — as  Moses  on  Sinai, 
come  to  Christ;  for  no  man  has  had 
a  personal,  immediate  vision  of  God. 
T  Save  He,  &c.  He  has  seen  the 
Father,  ns  others  have  not,  because 
He  dwells  in  His  bosom,  ch.  1 :  18, — 
comes  forth  from  Him  and  declares 
Him — is  the  only  one  who  can  possibly 
make  Him  knoAvn  to  men.  Here  thus 
our  Lord  insists  on  His  Divinity  and 
Humanity,  as  the  Son  of  God.  This 
is  the  sense  of  the  passage,  (ch.  3:  13,) 
"No  man  hath  ascended  up  to  heaven 
save  He  that  came  down  from  heaven, 
even  the  Son  of  Man,  which  is  iu 
heaven." 

47.  Our  Lord  labors  to  show  the 
simple  plan  of  salvation,  in  opposition 
to  all  their  vain  speculations.  It  is 
not  going  up  to  heaven  to  see  the 
Father,  but  receiving  and  embracing 
Christ,  who  alone  has  seen  the  Father, 
and  who,  as  dwelling  in  His  bosom,  is 
alone  able  and  authorized  to  reveal 
Him.  He  thereftre  repeats  in  sub- 
stance, the  declaration  made  (vs.  40,) 
as  to  the  only  wny  of  being  saved. 
^  Hath.  There  is  this  additional  idea 
here — that  the  believer  is  already  in 
possession  of  eternal  life — "Aa/A" — 
(not  as  in  vs.  40,  "that  he  may  have" 
as  something  only  fnture.)  He  has 
the  life  already  in  him,  wliich  shall 
gi-ow  up  in  all  things  into  Christ,  who 
is  the  Head.     "Where  the  Bread  of 


CHAP.  VI. 


11» 


*  He  that  believeth  on  me  hath 
everlasting  life. 
4S  I  ^  am  that  bread  of  life. 

49  Your  fathers  did  eat  manna 
in  the  wilderness,  and  "  are  dead. 

50  This  is  the  bread  which  com- 

aver.  40.    B  rer.  33,  35,  51.     c  Zee.  1.  5. 


Life  is,  there  is  Life,  even  before  the 
last  day." — Bengel.    See  ch.  3. 

48.  This  is  so,  because  Christ  is  the 
Bread  of  Life,  whose  property  it  is  to 
give  life  to  those  who  partake  of  Him. 
Herein  He  shows  the  difference  be- 
tween partaking  Him  and  eating  the 
manna — and  the  superiority  of  Himself 
to  the  manna,  as  that,  rather,  which 
the  manna  typified.  Hence,  a  portion 
of  the  manna  was  preserved  in  a  golden 
vessel,  and  laid  away  in  the  Holy  of 
Holies  within  the  ark  of  the  covenant, 
along  with  the  tables  of  the  covenant 
(Heb.  9:4;  Exod.  16:  33,  34)  and  the 

\    rod  of  Aaron  that  budded — and  so  it 
I    was  carried  about  with  the  tabernacle 
!    as  a  sacred  memorial  of  that  miracle 
\    not  only,  but   of  Christ,   the  Bread  of 
\    Lije.     The  Sheiv-hread  also  in  the  holy 
i    place,  which  was  renewed  every  week — 
i'    a  portion  for  each  of  the  tribes — point- 
ed forward  to  Him  as  the  only  perfect 
exhibition  of  obedience — and  as  bring- 
ing in  an<l  setting  before  us  a  finished 
righteousness  acceptable  to  God.     He 
intimates  all  along,  too,  that  the  mira- 
cle by  which  He  was  given  to  the  world 
is  far  superior  to  that  of  the  manna  in 
the    wilderness.     The   proofs    of    His 
Divine  origin  are  far  greater  than  the 
proofs  of  the  manna  being  from  heaven. 
\  That  bread.     The  words  here  are  the 
same  as  in  vs.  35  rendered  "  the  bread,'^ 
and  so  they  should  be  translated  here. 
Yet  He  was  really  what  the  manna  fore- 
shadowed— and  the  Bread  of  Life,  as 
the  manna  was  not. 

49.  Manna.  See  vs.  3L  Rather 
*'  THE  manna"  of  which  they  boasted. 
"  That  bread  in  the  wilderness  had  no 
power  to  give  even  natural  life,  nor  to 
sustain  it  beyond  the  time  when  it  was 
eaten.  Their  (unbelieving)  fathers,  of 
■whom  they  spake,  (vs.  Sl,)  who  ate 
and  murinureU  and  rebelled,  died  long 


eth  down  from  heaven,  that  a  man 
may  eat  thereof,  and  *  not  die. 

51  I  am  the  living  bread  which 
came  down  from  heaven.  If  any 
man  eat  of  this  bread,  he  shall 
live  for  ever :  and  the  bread  that 


ago — and  great  as  their  unbelieving 
children  now  regard  that  miracle  of  the 
manna,  it  had  no  life-giving  effect  for 
them,  nor  benefit  beyond  the  wilder- 
ness where  their  carcasses  fell."  He 
says  ^^ your  fathers."  Though  Himself 
a  Jew,  He  had  a  higher  origin,  vs.  42. 

50.  This.  By  way  of  contrast  now, 
He  shows  the  excellence  of  Himself,  in 
His  fullness.  1.  That  He  really  Ci  me 
down  from  heaven  in  a  truer,  higher 
sense  than  the  manna,  as  He  came 
from  the  bosom  of  the  Father,  where 
He  dwelt.  2.  Life  is  the  object  of  His 
coming,  and  the  effect  upon  those  who 
partake  of  Him.  %  A  man.  Literally, 
"  that  any  one.'"  The  terms  show  the 
extent  of  the  offer,  and  the  saving  re- 
sult to  "  whosoever  will."  Those  who 
were  dead  in  trespasses  and  sins  are 
quickened,  made  alive,  and  are  saved 
from  the  second  death.  Even  death  in 
its  temporary  power  over  the  body  has 
no  dominion  over  such.  Rom.  6  ;  Colos. 
3.  Observe — 1.  Temporal  good  may 
leave  a  man  to  perish  eternally.  2. 
How  many  who  fared  sumptuously  are 
now  in  torment.  3.  Christ  can  satisfy 
us  in  adversity,  can  fortify  us  iu 
death,  and  can  save  us  forever. 

51.  He  now  changes  the  terms  from 
"Bread  of  Life,"  to  ''Living  Bread." 
This  would  signify  that  He  has  life  in 
Himself  and  that  thus  He  is  the  Bread 
of  Life,  able  to  give  life  to  all  who 
feed  upon  Him :  and  that  He  camo 
from  heaven,  from  the  Father,  who 
gave  Him  poicer  over  all  flesh,  as  Medi- 
ator, "  that  He  should  give  eternal  life 
to  as  many  as  He  had  given  Him." 
^  If  any  man.  Now  he  conveys  the  idea 
that  eternal  life  was  the  certain  effect 
of  feeding  upon  Him,  personally.  But 
how  could  any  feed  upon  Him  ?  This 
was  the  mystery.  This  He  now  ex- 
plains.   The  bread  which  He  has  been 


120 


JOHN. 


I  will  give  is  my  flesli,''  which  I 

will  give  for  the  life''  of  the  world. 

52  The    Jews    therefore    strove 

among  themselves,  saying,  How  '^ 

oHe,  10.5;  10.  20.    ?>c,  3.16.    IJno.  2.2.    cc.3.  9. 


speaking  of,  and  offering  to  give,  is 
His  flesh.  The  figure  is  henceforth 
dropped.  The  bread  is  no  further 
spoken  of,  but  Himself.  His  flesh, 
which  He  meant  all  along  by  the  bread — 
this  He  was  to  give,  by  His  death  on 
the  cross,  as  the  Lamb  of  God,  and  the 
substitute  for  sinners  who  will  accept 
His  offered  salvation.  This  is  the  way 
in  which  He  is  to  become  the  Bread  of 
Life  to  all  who  believe  on  Him.  These 
words  would  be  understood  more  fully 
at  His  death.  *[[  The  ivorld.  The  manna 
was  only  for  their  fathers,  but  His 
flesh  is  given  for  all  people,  and  not 
alone  for  the  Jews — as  explained  al- 
ready— (vs.  50) — that  any  one  may 
eat  thereof  and  not  die.    See  ch.  3:  16. 

52.  The  Jeii's.  These  are,  as  before, 
the  persecuting  rulers — the  Sanhedrim. 
^  Strove.  They  not  merely  murmured 
at  Him,  but  began  to  quarrel  among 
themselves;  some,  probably,  iiavingan 
idea  of  the*  spiritual  sense,  and  others 
treating  it  literally,  as  absurd.  Ob- 
SEKVE — They  stumble  as  Nicodemus 
did,  at  what  seems  so  impossible  ac- 
cording to  the  letter.  "  How  can  a  man 
be  born  when  he  is  old?"  "  How  can 
this  man  give  us  His  flesh  to  eat  ?"  Our 
Lord  replies  in  very  much  the  same 
manner  as  to  Nicodemus:  He  does  not 
soften  the  terms,  nor  retract  any  thing ; 
but  rather  insists  the  more,  and  speaks 
not  on'y  of  eating  His  flesh,  but  also  of 
drinking  His  blood.  Observe — 1. 
Persons  who  are  utterly  without  piety 
may  nevertheless  earnestly  strive  about 
religious  things.  2.  A  spirit  of  bitter- 
ness in  controversy  shows  more  regard 
for  self  than  for  the  truth.  So  their 
unbelieving  fathers,  whom  they  now 
boasted,  had  asked  in  the  wilderness, 
"Can  He  give  meat  also?  Can  He 
furnish  a  table  in  the  wilderness  ?" 

53.  He  uses  here  similar  expressions 
to  those  used  in  the  institution  of  the 
Lord's    Supper,  (Luke  22:  19,)    and 


can  this  man  give  us  Ms  flesh  to 
eat? 

63  Then  Jesus  said  unto  them, 
Yerily,    verily,    I  say  unto   you, 


plainly  refers  to  the  same  great  truth, 
in  both  cases.  We  are  habitually  to 
feed  on  Hini — on  His  finished  work — 
on  His  promi:^e.s — and  on  all  His  bene- 
fits— jnst  as  we  live  on  our  daily  food. 
This  great  truth  would  be  set  forth  by 
lively  symbols  afterwards,  and  then 
they  w^ould  more  fully  understand  it. 
He  used  the  bread  and  cup  in  the 
Lord's  Supper  with  the  same  meaning, 
showing  that  "  the  worthy  receivers 
are,  not  after  a  corporal  and  carnal 
manner,  but  by  faith,  made  partakers 
of  His  body  and  blood  with  all  His 
benefits,  to  their  spiritual  nourishment 
and  growth  in  grace."  His  language, 
in  both  cases,  is  meant  to  set  forth 
Christ  and  Ilim  crucified,  as  the  living 
food  and  drink  of  the  soul.  Of  course 
it  cannot  be  meant  as  Papists  vainly 
hold,  that  eating  the  bread  and  drink- 
ing the  wine  at  the  Lord's  Supper,  is 
eating  His  real  body,  and  drinking  Hia 
real  blood — for  it  is  plain  from  all  the 
connexion,  that  He  speaks  of  Himself 
as  to  be  eaten  in  a  figurative,  spiritual 
sense,  just  as  He  calls  Himself  bread, 
figuratively.  Besides,  it  is  plain  from 
the  context,  that  this  eating  and  drink- 
ing is  the  same  with  believing — for  the 
same  benefits  are  connected  with  the 
two.  And  partaking  of  the  Lord's 
Supper  cannot  be  meant  here,  because 
it  was  not  yet  instituted,  and  could, 
therefore,  have  no  application  to  those 
who  were  then  addressed  for  their 
present  practice  and  salvation.  Nor 
could  it  have  been  intelligible  at  all  to 
them,  if  it  referred  simply  to  the  par- 
taking of  the  sacrament.  But  "  ^Ats 
gives  to  us  in  icords,  what  the  Loid's 
Supper  gives  to  ns  in  visible  action." — 
Da  Costa.  A  misapprehension  of  this 
passage  in  the  third  century,  as  refer- 
ring to  the  sacrament,  and  making  it 
thus  absolutely  requisite  for  salvation, 
led  to  the  absurd  practice  of  adminis- 
tering the  Lord's  Supper  to  infants,    j 


CHAP.  VI. 


121 


Except  *  ye  eat  the  flesh  of  the 
Son.  of  man,  and  drink  his  blood, 
ye  have  no  life  in  you. 

64  Whoso  ^  eateth  my  flesh,  and 
drinketh  my  blood,  hath  eternal 
life  :  and  I  will  raise  him  up  at 
the  last  day. 


a  Matt.  26. 26, 


Besides,  the  Papists  maintain  that  eat- 
ing at  the  sacrament  is  enough,  and 
deny  to  the  people  the  privilege  of 
drinking;  while  here,  our  Lord  con- 
nects the  two,  and  requires  both  eating 
and  ch'inking,  so  that  the  Papists  con- 
ti-adict  themselves.  Our  Lord  would 
have  us  live  upon  Him,  and  partake 
of  Him  in  every  way,  and  both  for 
meat  and  for  drink — thp,t  is,  for  our 
all.  To  eat  His  flesh  is  to  apply  to  our- 
selves Christ's  Person  and  sacrifice — 
for  His  body  was  broken  that  each  may 
have  a  part.  And  it  is  to  live  upon 
Him  as  our  living  Lord  and  portion. 
To  drink  His  blood,  is  to  apply  and 
partake  for  ourselves.  His  satisfaction, 
as  the  ground  of  remission ;  and  so  to 
be  refreshed  by  a  sense  of  pardoned 
sin.  ^  No  life  in  you.  Because  He 
is  the  only  source  of  life  to  the  soul, 
they  who  do  not  feed  upon  Him — in 
His  oflFered  grace — ns  the  only  sacri- 
fice for  sin,  and  the  only  hope  and 
sustenance  of  the  soul,  cannot  have 
life  in  them.  By  rejecting  Him,  they 
also  prove  that  they  are  without 
spiritual  life.  "  The  Jews  asked  about 
the  possibility.  Jesus  replied  by 
declaring  the  necessity  of  it." — Bengel. 
54.  Oiu"  Lord  here  shows  that  this 
eating  and  drinking  is  the  same  with 
believing  on  Him — for  it  has  the  same 
result.  See  vs.  47.  It  puts  eternal  life 
in  the  possession  of  such  an  one. 
He  Acts  it,  even  now,  by  having 
Christ,  the  life  of  the  soul,  for  his  por- 
tion. This  would  show  them  that  the 
eating  and  drinking  were  spiritually 
meant.  The  same  truth  would  be 
more  expressly  symbolized  in  the  Lord's 
Supper.  \  Raise  him  up.  Such  a 
partaker  of  Christ,  namely,  the  one 
who  believes  on  Him,  shall  enjoy  all 
the  benefits  before  promised,  (vss.  39, 
11 


55  For  my  flesh  is  meat  indeed, 
°  and  my  blcod  is  drink  indeed. 

56  He  that  eateth  ^  my  flesh,  and 
drinketh  my  blood,  dwelleth  °  in 
me,  and  I  in  him. 

57  As  the  living  Father  hath 
sent  me,  and  I  live  by  the  Father; 

cPs.  4.  7.    dLa.  3.  24.     e  c.l3.  4.    lJno.3.24;  4. 15,16. 

40,)  even  to  the  final  and  glorious 
resurrection  of  the  body,  which  is  the 
crowning  act.  Luther  says,  "When  I 
reflect  how  Christ  was  crucified  for  me, 
it  ought  not  to  be  a  mere  thought,  but 
over  and  above  the  thought  I  should 
have  such  an  heart  as  builds  upon 
Christ,  whose  flesh  and  blood  I  receive 
into  my  heart,  and  consider  it  as  being 
given  for  me." 

55.  Fo7\  This  assigns  a  reason  fop 
such  benefits  of  feeding  upon  Christ 
as  had  just  been  named.  ^  Indeed. 
This  is  opposed  to  the  doubt  expressed 
by  the  Jews.  My  flesh  is  truly,  really 
meat.  All  other  meat  is  but  a  faint 
shadow  of  this  in  its  power  of  sustain- 
ing life.  To  partake  Christ  so  as  to 
live  upon  the  benefits  of  His  incarna- 
tion and  vicarious  Sacrifice,  is  the  only 
true  style  of  living.  They  who  feed 
upon  Him  as  He  is  ofi'ered  in  the 
gospel,  have  the  most  substantial  food. 
It  is  not  a  mere  idea.  It  is  a  living 
reality.  They  are  sustained  and  sup- 
ported more  than  by  daily  bread. 

56.  This  is  just  because  such  a  par- 
taking of  Christ  as  is  here  meant, 
makes  Christ  part  of  the  believer's 
life.  Christ  enters  into  such  an  one  ; 
and  as  food  becomes  part  of  the  system, 
so  Christ  enters  into  such,  and  there 
is  a  living  union.  For  such  to  live  is 
Christ.  IF  Dwelleth.  Rather,  abideih. 
See  ch.  15:  5.  The  term  is  the  same 
as  is  used  of  abiding  in  the  vine.  The 
reference  is  to  the  vital  union  which 
exists  between  the  true  believer  and 
Christ.  It  is  not  any  mere  theoretic 
faith,  which  receives  the  doctrine  of 
Christ  as  part  of  one's  creed.  It  is  a 
partaking,  feeding  upon  Christ  in  His 
Person  and  offices  for  life  and  salva- 
tion. And  this  He  labors  to  mako 
clear  in  every  way. 


122 


JOHN. 


so  *  he  that  eateth  me,  even  he 
shall  live  by  me. 

58  This  is  that  bread  which  came 
down  from  heaven :  not  as  your 
fathers  ^  did  eat  manna,  and  are 
dead :  he  that  eateth  of  this  bread 
shall  live  for  ever. 


1  Cor.  15,  22.     6ver.  49-51. 


57.  The  vital  union  is  even  like  that 
which  exists  between  Him  and  the 
Father.  See  ch.  5:  26.  The  whole 
doctrine  is  further  set  forth — that  as 
the  living  Father,  who  is  the  fountain 
of  life  (ch.  5:  26,)  hath  commissioned 
Him,  and  given  Him  as  Mediator,  to 
have  life  in  Himself,  that  He  should 
give  eternal  life  to  His  people,  (Col.  1: 
19,)  and  as  He  lives  by  virtue  of  His 
union  with  the  Father,  so,  he  that 
eateth — fealeth  upon  Him — shall  live 
by  virtue  of  his  union  with  Him,  and 
because  Christ  lives,  he  shall  live  also, 
in  Him  as  the  source  of  his  soul's  life. 
ch.  5 :  28.  IT  By  one.  1.  The  parta- 
kers of  Christ  shall  have  life  by  Him, 
as  He  has  procured  life  by  His  death, 
for  sinners.  2,  He  gives  life,  and  that 
life  is  perpetuated.  He  gives  life  from 
the  dead — life  over  death — life  in 
death — and  life  after  death,  "What  is 
stated  r mounts  to  this,  that  God  the 
Father  in  whom  life  dwells,  is  at  a  great 
distance  from  us,  and  that  Christ  placed 
between  us,  is  the  second  cause  of  life 
in  order  that  what  would  be  otherwise 
concealed  in  God,  may  proceed  from 
Him  to  us." — Calvin.  Observe. — 
Though  some  would  make  this  refer  to 
eating  the  Lord's  Supper,  it  is  such 
an  eating  of  Christ,  as  to  live  by  Ilim, 
and  not  by  the  sacrament. 

58.  Our  Lord  here  sums  up  what  He 
had  said.  \  This  is.  Of  this  kind- 
having  these  qualities  which  He  had 
Bet  forth.  Such  is  the  bread.  T[  Which 
came.  He  returns  to  the  comparison 
of  this  Bread  with  the  manna,  as  at 
the  beginning  of  His  discourse.  And 
now  He  speaks  of  this  Bread  as  having 
already  come  down  from  heaven,  refer- 
ring plainly  to  His  own  descent  from 
above.  ^  Not  as.  The  contrast  which 
He  insists  on  between  this  Bread  and 


59  These  things  said  he  in  the 
synagogue,  as  he  taught  in  Caper- 
naum. 

60  Many  therefore  of  his  disci- 
ples, when  they  had  heard  thisj 
said,  This  is  an  hard  saying;  who 
can  hear  it  ? 


the  manna  which  they  boasted — is  that 
the  partakers  of  it,  (of  Himself,)  have 
eternal  life,  while  those  who  ate  the 
mannaj  are  dead.  He,  therefore,  is 
the  true  Bread,  which  can  not  only 
sustain  life  at  the  time  it  is  eaten,  but 
can  give  life  and  life  eternal.  Hence, 
He  is  more  to  be  valued  than  that 
manna  in  the  wilderness,  and  His 
being  sent  from  God  to  men,  is  a 
greater  miracle,  and  should  be  received 
as  a  more  majestic  display  of  Divine 
love,  than  that  daily  raining  down  of 
food  for  so  many  j'ears,  for  two  millions 
of  people,  around  their  wilderness  camp; 
or,  than  that  feeding  of  the  thousands 
on  the  few  loaves.  Bread  of  heaven  ! 
feed  me  till  I  Avant  no  more. — "  There 
is  no  reason  why  you  should  prefer 
Moses  to  Me  because  he  fed  your 
fathers  in  the  wilderness,  since  I  supply 
you  with  far  more  excellent  food,  for 
I  bring  heavenly  life  with  Me." — 
Calvin. 

59.  This  important  discourse  was 
public,  and  John  notes  the  place. 
'i[The  Synagogue.  The  same  Synagogue, 
doubtless,  which  the  faithful  centurion 
built,  as  a  lover  of  the  Jewish  nation. 
Luke  7 :  5. 

60.  An  hard  saying.  The  term  here 
used  is  generally  applied  in  the  New 
Testament  by  way  of  reproach,  as 
harsh,  repugnant,  rough.  It  does  not 
mean  "  hard  to  be  understood."  Calvin 
says,  "it  was  in  their  hearts,  not  in  the 
saying,  that  the  harshness  lay."  These 
who  are  here  called  disciples,  were 
such  as  attended  upon  His  teachings, 
but  of  course,  were  not  truly  His 
followers.  See  Matt.  17:  16;   10:  24. 

^  Saying,  or  discourse,  referring  to  all  i 
that  He  had  said  about  the  true  Bread,  I 
Avhicli  He  had  summed  up  at  the  close.  j 
TI  Can  hear  it.     Literally,  who  is  able  to      \ 


CHAP.  VI. 


123 


61  "When  Jesus  knew  in  liimself 
that  his  disciples  murmured  at  it, 
he  said  unto  them,  Doth  this 
offend  jou? 

62  What  and  if  ye  shall  see  the 


hear  it  ?  Who  can  endure  to  hear  such 
things  ? 

61.  Knew  in  Himself.  It  is  implied 
that  they  did  not  utter  their  comphiints 
aloud,  so  that  He  could  hear — but 
that  He  knew  from  His  own  Omnis- 
cience even  of  human  hearts,  oil  that 
they  thought  and  said.  ^  Offend.  Lit- 
erally, scandalize.  Is  this  a  stumbling 
block  and  offence  to  you  ?  1.  Ho  had 
claimed  to  be  Himself  a  greater  mirac- 
ulous gift,  than  the  manna.  He  asser- 
ted His  Divine  origin,  and  the  need  of 
living  on  Him,  in  terms  such  as  seemed 
absurd,  or  ridiculous  to  them.  They 
were  offended  that  He  should  thus,  in 
such  strange  language,  set  Himself 
before  the  highest  gifts  to  their  fathers, 
and  make  Himself  and  their  partaking 
of  Him,  essential  to  their  salvation. 
This  was  putting  great  dishonor  upon 
Moses  and  the  Fathers,  and  exalting 
Himself,  who  seemed  to  them  none 
other  than  the  son  of  Joseph  and  Mary, 
to  a  position  which  they  could  not 
appreciate.  The  necessity  of  Christ 
and  His  atonement  for  being  saved,  is 
always  an  offence  to  the  natural  heart. 

62.  He  meant  now  to  declare,  that 
there  was  a  yet  higher  truth  more 
difficult  and  harsh,  to  common,  unre- 
newed understandings.  Instead  of 
explaining  that  of  which  they  com- 
plained, He  further  asserted  His  dignity 
and  Divinity.  "What  if  possibly  ye 
may  see  the  Son  of  Man  ascending  up 
where  lie  icas  before  ?"  What  a  convin- 
cing proof  of  Jlis  coming  down  from 
heaven  was  reserved  for  all  cavilers 
in  the  fact,  soon  to  be  realized,  of  His 
ascending  up  where  He  icas  before  !  So 
our  Lord  often  met  His  caviling  oppo- 
nents, by  presenting  still  higher  truths, 
which  should  yet  come  home  with 
0^  erwhelming  evidence  to  their  souls, 
as  the  last  judgment,  &c.  As  He 
"would  ascend  to  heaven,  it  could  not 


Son  of  man  ascend  *  up  where  he 
was  before  ? 

63  It  ^  is  the  Spirit  that  quicken- 
eth;  the  flesh  profiteth  nothing,; 
the  words  that  I  speak  unto  you, 

ac.  3. 13.    Mar.  IG.IO.    Ep.4.  8-10.      &  2  Cor.  3.  6. 


be  His  bodily  flesh,  upon  which  they 
were  to  feed. 

G3.  The  Spirit.  The  Spirit  is  that 
which  quickeneth — or  giveth  life.  It 
was  not  "  the  corporal  and  carnal" 
eating  of  His  flesh  that  was  to  be 
saving.  It  is  the  province  of  the  Spirit 
to  give  life.  So  He  had  already  shown 
to  Nicodemus.  ch.  3.  Their  views  of 
His  doctrine  were  low  and  groveling. 
How  He  was  bread,  and  living  bread, 
and  how  they  were  to  eat  Him,  and 
how  this  was  essential  to  their  salva- 
tion, seemed  to  them  simply  absurd — 
and  so  they  murmured — while  their 
pride  also  was  wounded  by  His  pre- 
tensions. Hence  He  vindicates  His 
discourse  from  their  low,  literal  con- 
struction of  it.  They  were  like  the 
Papists,  in  supposing  that  any  eating 
of  His  flesh,  or  drinking  of  His  blood, 
could  be  required,  or  could  be  saving. 
So  He  charges  them  that  their  low  and 
carnal  aim  after  the  loaves  and  fishes, 
was  vain  and  profitless,  unworthy  of 
His  greater  work.  *|[  The  words.  His 
doctrine  was  received  by  them  only  in 
a  carnal  way.  The  words,  however, 
which  He  used  were  to  be  taken  spi- 
ritually— and  they  are  "the  Sword  of 
the  Spirit,"  (Eph.  G:  17,)  and  "quick 
and  powerful,  sharper  than  any  two- 
edged  sword" — (He,  4:  12.) — they  are 
"  the  incorruptible  seed" — the  living 
germs — which  spring  up  by  the  power 
of  the  Holy  Ghost,  to  a  true  life  in  the 
soul.  They  are  not  empty  sounds — 
they  are  not  gross  absurdities.  They  are 
spirit  —  life-giving  —  the  seeds  which 
the  Spirit  vitalizes — the  sword  which 
the  Spirit  wields — and  they  are  life,  in 
the  renewed  soul — giving  life  from  the 
dead— and  full  of  life,  energizing  the 
renewed  conduct.  "We  are  born 
again — by  the  word  of  God  which  liv- 
eth  and  abideth  forever." 


124 


JOHN. 


they    are    spirit,    and    they    are 
life. 

64  But  there  are  some  of  you 
tliat  believe  not.  For  Jesus  knew 
"•  from  the  beginning  who  they 
were  that  believed  not,  and  who 
should  betray  him. 

65  And  he  said,  Therefore  said 

or.  Ro.8.  29.     2Ti.  2.  19. 

64.  But.  The  diflSculty  is  not  in  the 
truth,  but  in  your  unbelieving  spirit. 
IT  Knew,  &c.  This  directly  asserts  our 
Lord's  omniscience,  as  such  knowledge 
implies  a  perfect  understanding  of  the 
heart,  and  of  the  future  conduct  and 
result.  Tf  Betray  Him.  He  even  looked 
forward  to  the  issues  of  all  this  oppo- 
sition in  the  closing  transaction  of  His 
life,  when  the  same  bitter  hostility  of 
the  human  heart  to  His  doctrines  of 
grace,  should  bring  out  a  Judas  to  de- 
liver Him  up  to  death.  "He  knew  all 
things  that  would  come  upon  Him." 
Ch.  18:  4. 

65.  Therefore.  Their  conduct,  and 
His  perfect  foreknowledge  of  it,  would 
explain  what  He  had  said  before,  that 
with  such  obstinate,  inborn  depravity, 
no  man  could  come  unto  Him  except 
by  Divine  grace  drawing  him — giving 
him  the  renewed  will  and  enlightened 
understanding — vss.  44,  45.  All  their 
inability  lay  in  their  spirit  of  unbelief — 
their  willful  hardness  and  blindness. 
This  would  always  make  it  impossible 
for  them  to  apprehend  and  receive 
Christ's  words  of  truth  and  grace,  ex- 
cept by  the  almighty  and  irresistible 
operation  of  God.  Tf  Giveii.  Calvin 
saj's,  He  here  uses  the  word  give  in- 
stead of  draw,  (vs.  44,)  to  show  that 
there  is  no  otlier  reason  why  God 
draws,  than  because  out  of  free  grace 
He  loves  us.  Those  whom  the  Father 
gives  to  Christ  (vs.  37)  to  them  He 
gives  to  come  to  Christ. 

66.  From  that  time.  Though  the  word 
*'  time"  is  in  italics,  it  is  fairly  implied 
in  the  Greek  terms :  and  they  could 
not  mean  "  from  that  ciracmstance,'^  as 
that  would  be  expressed  by  another 
phrase.  ^  Went  back.  This  is  ex- 
plained by   the  next    clause.      They 


I  ^  unto  you,  that  no  man  can  come 
unto  me,  except  it  were  given  unto 
him  of  my  Father. 

66  From  that  time  many  of  his 
disciples  went  back, "  and  walked 
no  more  with  him. 

67  Then  said  Jesus  unto  the 
twelve,  "Will  ye  also  go  away  ? 

5  ver.  44,  45.     c  Zep.  1.  6.    Lu.  9. 62.  He.  10. 38. 


ceased  to  attend  upon  His  teaching.  It 
does  not  mean  any  such  thing  as  that 
they  were  Christians,  and  ceased  to  be 
such,  or  fell  from  grace.  Those  who 
are  really  the  Lord's,  will  persevere  to 
the  end.  They  are  kept  by  the  power 
of  God  through  faith  unto  salvation. 
Observe — L  Not  all  who  outwardly 
profess  Christ,  and  wait  upon  Him  in 
the  public  teachings,  are  true  Chris- 
tians. 2.  How  strange  that  what  is 
the  life  and  soul  of  all  true  believers 
should  be  an  offence  to  the  mere  worldly 
professor.  Only  they  who  feel  their 
need  can  relish  the  plan  of  grace  and 
salvation  by  Christ.  3.  These  were 
attracted  to  Christ  by  His  furnishing 
the  loaves  and  fishes.  When  He  pro- 
posed, beyond  this,  to  give  food  for  the 
soul  forever,  they  murmured  like  their 
unbelieving  fathers  in  the  wilderness. 

67.  The  tivelvc.  The  apostles.  These 
were  but  men,  liable  to  be  aflfected  by 
the  turning  away  of  others.  He  would 
try  their  spirit  of  faith  now,  at  a  time 
when  the  spirit  of  unbelief  was  preva- 
lent. Instead  of  ticelve,  scores  probably 
went  away.  They  were  outnumbered 
by  the  skeptical,  murmuring,  caviling 
throng.  This  has  great  power  with 
some.  Many  are  staggered  by  hearing 
of  crowds  turning  infidel.  But  the 
question  is,  whether  they  have  taken 
up  this  religion,  just  by  the  popularity 
of  it,  and  so  are  ready  to  go  away 
when  the  love  of  many  waxes  cold. 
This  is  a  test  which  our  Lord  puts  now 
to  the  twelve.  Observe — Our  Lord 
was  always  jealous  of  the  sinners'  love 
— anxious  for  it — applying  for  it — 
testing  it,  so  as  to  make  it  sure. 
Amazing  condescension,  that  says  to 
Peter,  ^' Lovcst  thou  me?" — and  to  us 
all,  "  Will  ye  also  go  away  ?"    He  had, 


Age  32.] 


CHAP.  VI. 


125 


68  Then  Simon  Peter  answered 
him,  Lord,  to  whom  shall  we  go? 
thou  hast  the  *  words  of  eternal 
life. 

69  And  ^  we   believe    and   are 

O  Ac.  5.  20;  7.38.    5  Matt,  16. 6.    c.l.  29;  11.  27. 

and  has  still,  a  human  nature  that 
could  be  grieved  by  desertion,  and 
comforted  by  the  devotion  of  men ! 

68.  Simon  Peter.  This  apostle  an- 
swers promptly  for  the  rest,  as  in  INIatt. 
16:  16,  perhaps  because  one  of  the 
first  that  was  called  to  be  a  disciple, 
(ch.  1 :  42,)  and  one  of  the  first  called 
to  be  an  apostle.  Mark  1:17.  '^  To 
whom.  This  expresses  the  genuine 
feeling  of  every  true  believer — that 
there  is  none  like  Christ,  that  none 
teaches  like  Him — loves  like  Him,  or 
saves  like  Him — and  that  if  our  hope 
in  Him  must  be  given  up,  we  must 
despair  forever.  It  is  not  a  question 
between  Him  and  others — any  other — 
but  between  Him  and  despair.  How 
cruel  are  the  skeptics,  who  would  try 
to  reason  away  from  the  soul  this  only 
hope  for  eternity.  ^  The  words.  Peter 
here  acknowledges  the  living,  life- 
giving  power  which  Christ  claimed  for 
His  words.  It  is  justbecaiise  Christ's 
words  are  spirit  and  life,  that  we  can- 
not go  away  from  Him.  Because  they 
pledge  to  us  eternal  life,  and  are  the 
words  upon  which  He  has  caused  us  to 
hope,  fPs.  119:  49,)  therefore,  we  can- 
not leave  Him.  "  Who  shall  separate 
us  from  the  love  of  Christ" — that  is, 
the  love  which  Christ  has  displayed  to 
us,  as  it  is  revealed  in  the  Gospel? 
Rom.  8. 

69.  We  believe.  Literally — ^ce  have 
believed.  He  speaks  absolutely — "We 
believe,  and  have  always  done  so." 
This  is  substantially  the  same  thing 
that  Peter  confessed  so  remarkably, 
(Matt.  16:  16,)  and  for  which  Christ 
pronounced  him  blessed,  and  gave  him 
his  new  name,  and  promised  him  the 
keys,  which  he  gave  to  the  eleven. 
Peter  here,  as  there,  speaks  in  the 
name  of  all  the  apostles.  ^  A}id  are 
sure.  This  expresses  the  strongest 
confidence.     Faith  was  confirmed   by 

11*  ^ 


sure  that  thou  art  that  Christ,  the 
Son  of  the  living  God. 

70  Jesus  answered  them,  Have 
not  I  chosen  you  twelve,  and  one 
of  you  is  a  <=  devil  ? 


their  experience.  Bengel  remarks, 
that  here,  knowledge  follows  faith,  (2 
Pet.  1 :  5, )  and  that  they  are  perverse 
who  demand  knowledge  before  faith, 
for  it  follows  faith  and  obedience.  Ch. 
7:  17;  2  Cor.  5:  1;  1  John  5:  20. 
1  That  Christ  The  Christ— the  Anoin- 
ted One — prophesied  as  to  come. 
Some  texts  read— "the  holy  one  of 
God."  The  reasons  here  added  for  not 
forsaking  Christ,  are  sober,  solid  and 
sufficient.  Who  that  ever  knew  this 
Saviour  could  be  induced  to  forsake 
Him?  How  blessed  to  have  such  a 
gracious  and  glorious  friend — the  Son 
of  God — the  giver  of  eternal  life. 

70.  Have  not  I  chosen,  &c.  This 
reply  of  our  Lord  must  have  greatly 
shocked  the  confident  Peter,  who  was 
so  ready  to  speak  for  them  all.  The 
Master  hei-e  declares,  that  so  far  from 
all  of  them  being  so  bound  fast  to  Him, 
as  Peter  had  just  affirmed,  one  of  them 
was,  to  his  own  knowledge,  a  devil. 
This,  of  course,  would  prompt  them  to 
self-examination.  No  reply  of  Peter, 
or  of  any  of  them,  is  recorded.  But 
this  astounding  remark  of  our  Lord 
would  show  his  reason  for  asking, 
"Will  ye  also  go  away?"  vs.  67.  If 
Judas  had  not  already  been  hardened, 
he  must  have  felt  like  withdrawing  or 
repenting.  But  perhaps  his  heart  had 
not  yet  been  drawn  out — his  hypocrisy 
may  not  yet  have  fully  developed  even 
to  his  own  view.  Perhaps  like  many 
a  formal,  hollow-hearted  professor, 
he  gave  outward  assent  to  the  apostolic 
confession  of  Peter.  It  only  needed 
the  hour  of  temptation  to  come,  in 
order  to  bring  out  the  black  hypocrisy 
of  his  heart.  ^  Twelve.  Literally — 
you,  the  twelve.  Bengel  remarks  that 
the  article  has  great  force  here.  The 
twelve  chosen  ones — these  here  before 
me — have  a  devil  among  them — "one 
of  the  twelve,"     So  in  the  narrative  of 


126 


JOHN. 


[Age  32. 


71  He  spake  of  Judas  Iscariot 
the  son  of  Simon  :  for  lie  it  was 
that  should  betray  him,  being  one 
of  the  twelve. 

Judas's  treachery,  it  is  again  emphati- 
cally said  —  It  was  Judas  Iscariot, 
*'owe  of  the  twelve!"  How  dreadful 
to  have  it  said,  this  or  that  criminal  is 
a  professor  of  religion — a  member,  or 
officer  of  the  church !  Yet,  though 
Judas  had  been  an  apostle,  lie  never 
had  been  a  true  Christian — never  a 
sincere,  humble  believer.  Christ  had 
chosen  him  for  one  of  the  twelve,  but 
it  is  plain  from  the  result  that  He  had 
not  chosen  him  to  eternal  life — else  he 
would  not  have  fallen  away  and  per- 
ished, ch.  10,  Our  Lord  did  not  here 
point  out  Judas  as  the  one  to  whom  he 
referred.  He  only  threw  out  for  the 
benefit  of  all,  this  positive  declaration, 
as  from  the  searcher  of  hearts.  T[  Is 
a  devil.  This  is  the  strongest  mode  of 
expressing  the  diabolical  spirit  of 
Judas — that  he  was  animated  by  the 
temper  of  the  devil,  so  as  to  be  ?mong 
the  twelve,  what  Satan  was  among  the 
family  of  God  in  Heaven.  He  was  a 
fallen  apostle,  as  Satan  was  a  fallen 
angel;  and  soon  this  would  come  to 
light.  He  said  this  much  beforehand, 
that  when  it  should  come  to  pass,  they 
might  believe.  This  was  meant  to 
touch  the  heart  of  Peter,  and  to  set 
him  on  his  guard. 

71.  He  spake  of  Judas.  This  is 
added  by  the  evangelist,  not  from  any 
thing  then  said  about  the  particular 
person,  but  from  what  was  afterwards 
made  plain  by  Judas's  fall.  The  other 
apostles  seem  to  have  confided  in  Judas 
after  this  time.  He  still  carried  the 
bag,  (ch.  12:  6;  13:  29,)  and  they  did 
not  seem  to  know  that  he  was  meant, 
even  when  our  Lord  declared  plainly 
that  one  of  them  should  betray  Him — 
until  at  length  He  pointed  him  out. 
Ch.  13:  26.  Observe— 1.  The  for- 
bearance of  our  Lord  toward  Judas — 
allowing  him  such  opportunities  of 
salvation,  and  bearing  for  three  years 
with  his  false  professions.  2.  Church 
membership,  and  even  the  highest  office 


CHAPTER  VII. 

AFTER     these    things,    Jesus 
walked    in    Galilee:    for    he 
would    not   walk   in  Jewry,  be- 


in  the  church  may  be  held  for  years 
respectably  by  a  man  that  is  a  devil  at 
heart.  3.  The  lamentable  fall  of 
others  should  make  us  humble  and 
lead  to  earnest  self-examination. 

CHAPTER  VII. 

1.  After  these  things.  It  will  be  ob- 
served from  the  Harmony,  (see  Synop- 
sis, Notes  on  Matt.,)  that  the  year  be- 
tween the  second  and  third  Passovers 
of  our  Lord,  is  opened  by  John  in  ch. 
5,  and  closed  with  this  announcement, 
in  the  first  verse  of  ch.  7  :  so  that  John 
has  only  two  chapters  of  his  narrative 
falling  within  this  second  year  of  our 
Lord's  ministry.  The  other  Evangelists 
have  related  the  chief  events  of  this 
year,  embracing  several  important 
miracles.  There  are  several  parables 
which  are  not  given  by  John,  and  also 
the  Sermon  on  the  INlount.  Tf  In  Gali- 
lee. Our  Lord  had  been  in  Galilee 
during  the  year.  And  now  the  empha- 
sis is  upon  the  verb  ^^zcalked" — which 
literally  means  '^walked  about" — tra- 
versed— and  comes  also  to  refer  to  one's 
course  of  living.  The  meaning  here 
would  seem  to  be — He  went  about  still 
in  Galilee,  when  it  might  have  been 
expected  that  after  so  long  a  time  he 
would  go  into  Judea — and  especially 
as  the  yearly  feasts  would  naturally 
take  Him  up  to  Jerusalem.  It  is  men- 
tioned to  introduce  the  account  of  His 
not  going  up  at  first  to  this  feast. 
From  ch.  5:  18,  we  find  that  already 
at  the  beginning  of  this  year,  and  im- 
mediately after  the  second  Passover, 
the  leaders  of  the  Jews  were  showing 
their  hatred  towards  Him.  But  His 
hour  was  not  yet  come,  and  He  there- 
fore kept  out  of  their  way,  when  He 
might  lawfully  do  so.  So  we  find  that 
He  u'ent  about  in  Galilee  at  the  opening 
of  the  next  year,  traveling  to  the  bor- 
ders of  Tyre  and  Sidon,  and  to  the 
coasts  of  Decapolis.  The  incidents  are 
related  chiefly  by  the  other  Evangel- 


Age  32.] 


CHAP.  VII. 


127 


cause   the   Jews   sought   to   kill 
him. 

T[  2  Now  the  Jews, 
feast  *  of  tabernacles  was  at  hand. 


ists,  (as  the  seading  forth  of  the  Sev- 
enty, &c.,)  and  John  passes  over  this 
tour  with  the  simple  statement  in  this 
verse,  §66,  and  continues  the  narrative 
at  §81.  t  Jewry.  This  is  in  the  Greek 
*'  Judea."  The  name  here  given  is  the 
old  English  name.  It  refers  to  the 
southern  division  of  Palestine,  below 
Samaria.  See  map,  3Iatthew.  ^  Be- 
cause. The  reason  for  this  course  is 
here  given.  The  hostility  of  the  Jeics 
here  mentioned,  that  is,  the  leaders  of 
the  Jews,  was  fast  ripening  to  bloody 
violence.  It  was  not  the  common  people, 
but  the  persecuting,  bitter  Sanhedrim, 
who  were  seeking  to  put  Him  to  death, 
as  will  be  seen  in  the  ensuing  verses. 
Observe — That  the  11th  verse  of  this 
chapter  brings  us  to  the  Festival  of 
Tabernacles,  which  was  only  about  six 
months  before  His  death.  We  come 
now  immediately  to  His  final  departure 
from  Galilee. 

PART  V. 

From  our  Lord's  Third  Passover 
until  His  fined  departure  from 
GalileCy  at  the  Feast  of  Taher- 
nacles. 

Time,  six  months. 
§  81.  Jesus  goes  up  to  the  Festival 
OF    Tabernacles.     His    final  de- 
parture FROM  Galilee.    Incidents 
IN  Samaria. 


Luke. 

9.  51-56. 


John. 

7.  2-10. 


Luke,  in  the  parallel  record,  makes 
no  mention  of  this  incident,  but  records 
the  conduct  of  the  Samaritans,  who  re- 
fused Him  the  hospitalities  of  their 
country  on  this  last  journey  from  Gali- 
lee to  Jerusalem.  James  and  John 
therefore  asked  if  they  should  call  down 
fire  from  heaven  to  consume  them. 

2.  Feast  of  Tabernacles.  Literally, 
The  Feast  of  tents.  It  was  in  com- 
memoration of  the  Israelites'  dwelling 


3  His  brethren  therefore  said 
unto  him,  Depart  hence,  and  go 
into  Judea,  that  thy  disciples  also 
may  see  the  works  that  thou  doest. 


in  tents  or  booths  in  the  wilderness, 
when  they  were  brought  out  of  Egypt. 
The  feast  commenced  on  the  14th  and 
15th  of  the  seventh  month  Tisri,  which 
is  our  last  of  September  and  first  of 
October.  Deut.  16:  13,  &c.  ;  Numb. 
29  :  12.  It  was  one  of  the  three  prin- 
cipal feasts  of  the  Jews.  It  was  also 
connected  with  the  celebration  of  the 
vintage,  as  the  Passover  and  f*entecost 
were  also  connected  with  the  harvest 
celebrations.  At  this  festival  of  Tabex*- 
nacles,  the  Jews  were  accustomed  to 
erect  booths,  of  palm  branches  and 
willows,  or  poplars,  and  to  dwell  in 
them  as  their  fathers  did  in  passing 
through  the  desert ;  so  bringing  to 
mind  those  wonderful  events  in  their 
history,  which  they  were  wont  to  sing 
in  their  triumphal  psalms. 

3.  His  brethren.  The  question  has 
been  much  discussed,  whether  these 
were  His  actual  brethren,  born  of  the 
same  mother,  or  only  near  relatives,  as 
cousins.  The  term  here  used  some- 
times has  this  sense.  Some  hold  that 
our  Lord  had  no  brothers  or  sisters. 
But  they  are  referred  to  by  name, 
along  with  His  parents,  as  showing 
His  lowly  origin.  Matt.  13:55.  See 
also  Ps.  69:  8.  It  is  urged  that  if 
Mary  had  had  other  sons,  it  is  not 
probable  that  they  would  have  had  the 
same  names  as  the  sons  of  Mary  the 
wife  of  Cleopas — (the  cousins) — one 
of  whom  was  called  James,  another 
Joses,  (Matt.  27:  56,)  and  especially 
that  the  title,  *'  Mary  the  mother  of 
James  and  Joses,"  would  not  have  been 
used  to  distinguish  the  latter.  2.  That 
if  the  mother  of  our  Lord  had  had  own 
sons  besides  him,  He  would  scarcely 
have  committed  his  mother  to  John's 
care  instead  of  to  theirs.  But  this  is 
not  conclusive,  for  all  along  He  declared 
that  his  nearest  relatives  were  his 
most  ftiithful  disciples — "  he  who  doeth 
the  will  of  God,  the  same  is  my  brother 


128 


JOHN. 


[Age  82. 


4  For  there  is  no  man  that  cloetli 
any  thing  in  secret,  and  he  him- 
self seeketh  to  be  known  openly. 
If  thou  do  these  things,  shew  thy- 
self to  the  world. 


and  sister  and  mother."  Mark  3 :  35. 
And  3.  That  the  family  of  David  seems 
to  have  been  regarded  in  the  prophets 
as  ending  with  our  Lord.  But  on  the 
contrary,  verse  5  lays  a  stress  upon 
the  unbelief  of  these  brethren,  as 
though  they  were  of  His  own  nearest 
kin.  If  so,  there  could  have  been  no 
brothers  of  our  Lord  among  the  twelve, 
unless  we  understand  "the  brethren" 
as  applied  here  to  the  majority  of  them, 
with  a  single  exception.  It  is  urged 
by  those  who  take  the  former  view, 
that  the  "James"  who  was  so  promi- 
nent at  the  Apostolic  Synod  in  Jerusa- 
lem (Acts  15)  was  now  an  unbeliever — 
and  that,  as  in  the  case  of  Paul,  he 
who  held  out  so  long  in  unbelief,  be- 
came afterwards  most  eminent  in  the 
service  of  the  Master,  and  yet  was  not 
an  apostle.  It  was  held  by  early  writers 
that  these  were  sons  of  Joseph  by  a 
previous  marriage,  and  thus  were  only 
half-brothers  of  our  Lord.  See  note 
Matt.  12:  47. 

Tf  Depart  hence.  These  brethren  have 
as  yet  taken  only  the  lowest  views  of 
His  wonderful  character.  They  seem 
to  have  some  faint  notion  of  His  ma- 
jesty and  superiority,  but  they  treat  it 
in  the  most  secular  way.  They  would 
have  Him  go  to  Judea  to  make  a  show 
of  Himself.  They  say  this  perhaps 
not  so  much  in  derision  as  in  vacilla- 
tion ;  not  knowing  what  to  make  of 
Him,  but  urging  Him  here  to  show 
Himself.  They  doubtless  thought  that 
at  the  feast,  when  crowds  would  be 
thronging  Jerusalem,  He  would  have 
the  best  opportunity  of  making  Him- 
self conspicuous.  ^  Thy  disciples. 
Those  in  Judea  who  had  become  His 
disciples  in  His  previous  visit.  Ch.  4: 
1-3.  As  He  had  now  been  so  long  in 
Galilee,  those  in  Judea  had  not  wit- 
nessed His  recent  miracles.  Or  the 
reference  may  be  to  the  disciples  who 


5  For  neither  did  his  "brethren  * 
believe  in  him. 

6  Then  Jesus  said  unto  them, 
My  ''  time  is  not  yet  come :  but 
your  time  is  always  ready. 

o  Mar.  3.  21.     5o.  2. 4;  8.20.    ver.  8.30. 

would  be  assembled  from  all  quarters 
at  the  feast.  There  may  also  be  a  re- 
ference here  to  the  desertion  of  many 
disciples,  which  had  just  occurred. 
Ch.  6 :  66.  When  these  brethren  say, 
"  thy  disciples,"  they  seem  to  imply 
that  they  themselves  are  not  of  the 
number.     See  vs.  5. 

4.  For,  The  reason  which  is  urged 
is  one  of  principle — that  as  He  sought 
to  do  wonders.  He  would  naturally 
bring  these  wonderful  works  to  public 
view,  since,  on  His  own  principle,  a 
candle  is  not  lighted  to  be  put  under 
a  bed,  or  a  bushel,  but  to  give  light  to 
all  that  are  in  the  house.  Matt.  5:  15. 
^  If  thou  do.  This,  perhaps,  implies 
a  doubt.  If  there  is  no  mistake  about 
all  this  wonder  working,  and  if,  really, 
as  it  seems,  thou  doest  these  wonders, 
make  thyself  manifest  to  the  world. 
Do  not  remain  here  in  the  obscurity  of 
Galilee,  but  go  up  to  Jerusalem  among 
the  crowds. — Perhaps,  as  His  brethren, 
they  were  disposed,  if  He  had  any 
such  greatness,  to  get  the  advantage 
of  His  fame.  Yet,  on  the  whole,  they 
had  no  spiritual  convictions  of  His 
Divinity. 

5.  For.  This  verse  connects  closely 
with  the  preceding,  and  is  intended  to 
define  the  position  of  these  brethren — 
and  to  show  their  unbelief,  as  the  basis 
of  the  foregoing  question.  ^  Neither. 
This  may  be  read,  not  even.  It  is 
meant  to  call  attention  to  the  fact  that 
even  those  who  were  so  related  to  Him, 
did  not  believe  on  Him.  Observe. — 
It  is  not  natural  fleshly  relations,  nor 
any  outward  affinities  or  opportunities 
that  can  secure  faith  in  any.  It  is 
only  the  power  and  grace  of  God,  the 
Holy  Spirit. 

6.  My  time.  Literally — The  conve- 
nient time,  which  is  mine.  His  time — 
His  set  time,  according  to  the  Divine 
plan — for  manifestation  to  the  world, 


Age  32.] 


CHAP.  TIL 


129 


7  The  *  world  cannot  hate  you ; 
but  me  it  hateth,  because  I  testify 
of  it,  that  the  works  thereof  are 
evil. 

8  Gro  ye  tip  unto  this  feast :  I  go 


and  for  going  up  to  the  feast,  was  not 
yet.  There  were  reasons  why  it  was 
not  yet  the  suitable  time,  and  He  was 
not  at  liberty  to  go  up  on  such  carnal 
principles  as  they  suggested.  He  acted 
under  a  Divine  commission  and  with 
regard  to  the  Divine  will. — In  the  fol- 
lowing verses  where  the  idea  is  repeat- 
ed, it  is  implied  that  the  present  hin- 
drance, was  the  bitter  hatred  of  the 
world.  ^  Your  time.  They  had  no 
such  thing  in  their  way.  They  would 
be  kept  back  by  no  such  principle  as 
His,  and  by  no  such  enmity  as  He  must 
encounter.  \  Always  ready.  They 
could  go  up  at  any  time.  "Like  does 
not  cast  oif  like."  "  They  are  fine  fel- 
lows," says  Luther — "they  have  kind 
High-priests.  If  I  would  speak  what 
the  Papists  wished  to  hear,  I  could 
easily  go  to  Magdeburg  or  Rome,  as 
Bishop." — From  vss.  10-12,  we  see 
how  well  He  foreknew  the  opposition 
which  would  be  shown  towards  Him, 
when  He  should  arrive  at  Jerusalem. 

7.  The  world.  He  now  explains  fur- 
ther His  delay,  on  account  of  the 
enmity  He  would  meet,  and  this  enmity 
was  grounded  in  deep  principles  of  the 
human  heart.  He  was  not  of  the  world, 
else  the  world  would  love  its  own ;  but 
because  He  was  not  of  the  world, 
therefore  the  world  hated  Him  and  His 
disciples.  ^  Because  I  testify,  &c.  He 
here  gives  the  reason  of  the  human 
enmity  He  must  meet.  The  world 
hated  Him  because  He  faithfully  bore 
witness  against  their  doings.  They 
were  animated  by  the  opposite  spirit. 
This  is  also  the  ground  on  which  faith- 
ful ministers  of  Christ  will  often  be 
opposed  by  the  ungodly  world. 

8.  Go  ye  up.  Do  ye  go  up,  and  not 
wait  for  me.  ^  I  go  not  up  yet.  Some 
manuscripts  read,  "I  go  not  up," 
which  some  understand  as  meaning,  I 
do  not  intend  to  go.     But  this  could 


not  up  yet  unto  this  feast;  for  my 
time  is  not  yet  full  come. 

9  When  he  had  said  these  words 
unto  them,  he  abode  s^iY/ in  Galilee. 

10  But  when  his  brethren  were 


not  be  the  meaning,  as  the  verb  is  in 
the  present.  I  go  not  up,  at  present, 
and  in  the  reason  which  He  gives 
immediately  He  adds,  "for  my  time  is 
iiot  yet  fully  come."  This  is  abundant 
to  show  that  He  did  not  mean  to  deny 
any  purpose  of  going  at  another  time. 
Yet  such  poor  pretences  do  infidels 
seize  upon,  like  those  persecuting  Jews 
to  find  some  accusation  against  our 
Lord.  This  was  the  aim  of  Porphyry, 
and  of  others,  since.  But  this  only 
shows  what  Christ  here  declares,  that 
the  world  of  ungodly  men  hate  Him. 

9.  When  He  had  said.  Having  so 
expressed  Himself,  He  accordingly  re- 
mained, while  they  went  up.  He  did 
not  go  in  their  company.  He  would 
thus  avoid  going  up  with  unbelievers, 
and  He  would  not  mingle  with  the 
excited  crowds  along  the  roads.  He 
would  also  avoid  exciting  the  jealousy 
of  the  Jewish  rulers,  by  going  up  with 
a  throng.  Later  in  the  feast,  the  ex- 
citement would  be  less,  than  if  He  had 
appeared  in  the  caravan  of  His  rela- 
tives and  countrymen,  when  all  were 
on  the  look-out  for  Him. 

10.  Then  went  He  also.  He  waited 
until  after  His  brethren  had  gone — a 
day  or  two,  for  He  arrived  and  had 
made  already  much  stir  before  the 
fourth  day,  or  "midst  of  the  feast," 
(vs.  14,)  which  lasted  seven  days. 
T[  Not  openly.  Not  in  the  common 
caravan  parties.  The  custom  was  for 
neighbors  and  kinsfolk  to  go  up  in 
company.  Luke  2:  41.  This  is  still 
the  custom  of  the  country.  We  saw 
them  in  groups  of  fifty  and  a  hundred, 
thronging  the  chief  roads,  and  with 
music  and  banners  going  up  to  Jerusa- 
lem on  feast  days.  ^  But  as  it  ivere. 
This  rendering  of  the  Greek  particle 
conveys  a  wrong  sense  as  though  there 
was  a  show  of  secrecy,  or  an  affecta- 
tion of  it,  without  the  fact.     The  par- 


130 


JOHN. 


[Age  33. 


gone  up,  then  went  he  also  up 
unto  the  feast,  not  openly,  but  as 
it  were  in  secret. 

T  11  Then  ^  the  Jews 
sought  him  at  the  feast,  and  said. 
Where  is  he? 

12  And  ^  there  was  much  mur- 
muring among  the  people  conceru- 

a  c.  11.  56.     6  c.  6. 19. 


tide  here,  commonly  rendered  "as,"  is 
also  used  to  express  the  intention.  See 
Acts  17:  14,  where  the  same  wrong 
idea  is  given  in  the  translation,  "to 
go  as  it  were  to  the  sea,'^  but  where  the 
real  intention  is  meant  to  be  expressed, 
and  not  any  false  pretence — "  to  go  as 
to  the  sea." — Luke  now  relates  the 
healing  of  ten  lepers,  in  a  Samaritan 
village,  on  His  way  to  Jerusalem. 

PART  YI. 

The  Festival  of  Tahernacles,  and 
the  suh&eqiient  transactions  until 
our  Lord's  arrival  at  Bethany, 
six  days  before  the  fourth  Pass- 
over. 
Time,  six  months  less  one  week. 

§  83.  Jesus  at  the  Festival  of 
Tabernacles — His  public  teach- 
ing. 

John. 

7.11-53. 
8.1. 

11.  Then  the  Jeics,  As  soon  as  the 
caravan  arrived  at  Jerusalem,  a  gene- 
ral excitement  and  inquiry  ensued. 
"The  Jews,"  here  spoken  of,  are  the 
leaders — the  Sanhedrim — and  not  the 
people.  The  latter  were  more  open  to 
conviction.  The  former  were  bigoted 
and  bitter — intent  on  His  death.  They 
were  all  bent  on  finding  Him  out. 
T[  Where  is  He  9  Literally — Avhere  is 
this  07ie — this  fellow.  Some  suppose 
that  He  went  up  very  soon  after  the 
caravan,  and  remained  in  Jerusalem 
secretly,  until  about  the  middle  of  the 
feast,  vs.  14. 

12.  Murmuring — fluttering  of  one 
ihi7ig  and  another — zchispering — not 
speaking  openly — for  fear  of  express- 


ing him :  for  some  said.  He  is  a 
good  man  :  others  said.  Nay ;  but 
he  deceiveth  the  people. 

13  Howbeit,  no  man  spake  open- 
ly of  him,  for  fear  of  the  Jews. 

14  Now  about  the  midst  of  the 
feast,  Jesus  went  un  into  the  tem- 
ple, and  taught. 


ing  any  good  opinion  of  Him  before  the 
Sanhedrim.  ^  The  people.  These 
were  feeling  very  differently  from  the 
rulers,  for  the  most  part.  Yet  there 
was  a  division  among  them.  ^[  Some. 
As  His  Galilean  disciples  and  the  con- 
verts of  Judea.  ^  Good.  One  of  good 
motives  and  of  honest,  benevolent  pur- 
pose and  character  in  opposition  to 
deceiving,  ^  Others.  There  are  always 
fault-finders  where  Christ  or  His  people 
are  found.  The  name  "  Satan  "  means 
^^  accuser" — accuser  of  the  brethren, 
and  of  Christ.  %  Deceiveth.  This  is 
opposed  to  the  goodness  of  character 
which  His  friends  claimed  for  Him. 
Instead  of  being  honest  and  benevolent, 
"  He  deceiveth  the  people  "  they  said — 
by  setting  up  false  pretences  of  being 
the  Son  of  God — the  Messiah,  &c. 

13.  Spake  openly.  Literally — with 
boldness.  That  is — none  of  His  friends 
made  bold  to  speak  their  good  opinions 
of  Him.  These  were  His  advocates  in 
the  crowd  so  far  as  to  give  an  opinion 
very  cautiously  in  His  favor,  where  His 
merits  were  passingly  discussed.  But 
they  were  not  ready  to  profess  Him 
boldly  among  His  bitter  enemies. 
Many,  doubtless,  do  now  profess  Hira 
in  elegant  churches,  who  would  not 
acknowledge  Him  in  Pilate's  judgment 
hall — nay,  many  who  will  not  take 
sides  with  Him  openly  against  the 
ungodly  world,  if  it  will  cost  them  any 
sacrifice. 

14.  About  the  midst.  This  was 
probably  on  a  Sabbath.  This  would 
seem  to  have  been  His  first  public 
teaching  at  Jerusalem :  and  hence,  the 
inquiry  of  the  Jewish  rulers  who  were 
persecuting  Him,  They  were  evidently 
astonished  at  His  open,  public  teach-  j 
ing  in  the  temple.     It  was  the  great          i 


Age  33.] 


CHAP.  VTI. 


131 


15  And  *  the  Jews  marvelled, 
saying,  How  knoweth  this  man 
^letters,  having  never  learned? 

16  Jesus   answered    them,  and 

a  Matt.  13.  54.     1  or,  learning. 


colonnade  of  the  temple  where  He 
resorted  for  this  purpose.  And  at  the 
time  of  the  feast,  crowds  would  natu- 
rally be  about  the  temple.  This 
furnished  Him  a  desirable  opportunity 
for  His  teaching.  In  the  colonnade 
which  surrounded  the  great  space 
before  the  courts,  the  Sanhedrim  had 
their  chamber,  and  in  that  quarter 
there  was  also  a  synagogue  or  school 
for  instruction,  where  the  learned  Rab- 
bins discussed  important  points  of  the 
law.     See  Plate,  ch.  10:  23. 

15.  How  knoweth.  No  one  was  per- 
mitted to  teach  publicly  who  had  not 
been  a  regular  disciple  and  colleague 
of  a  Rabbi  for  some  j^ears.  Even  then 
he  could  only  teach  the  opinions  of 
others.  He  must  be  a  regular  Rabbi 
in  order  to  be  allowed  to  teach  his  own 
opinions.  Some  do  doubt,  however, 
whether  this  rule  was  fully  established 
in  the  time  of  Christ.  ^  Letters. 
This  refers  not  to  Scripture  learning 
except  as  the  Old  Testament  Scriptures 
were  the  only  literature  of  the  Jews. 
The  people  considered  every  religious 
discourse  as  a  proof  or  pretence  of 
learning,  like  that  of  the  Rabbins. 
And  this  question  was  asked  in  order 
to  throw  contempt  upon  Him  as  un- 
schooled in  Jewish  learning.  So  Peter 
and  John  were  called  "unlettered," 
in  the  same  sense.  Acts  4:  13. 
1"  Ho.vinj  never  learned.  Having  never 
been  the  scholar  of  a  Rabbi. 

16.  Our  Lord  takes  up  this  challenge 
and  proceeds  to  show  the  wide  differ- 
ence between  His  teachings  and  those 
of  the  Rabbins,  and  in  the  same  words 
justifies  His  unschooled  teaching,  as 
having  come  from  the  highest  source. 
Here  again  He  pi-esses  the  Jewish 
rulers  with  the  stubborn  fact,  that  He 
taught  under  a  commission  (proved  by 
His  wonderful  works,)  from  the  Jeho- 
vah whom  they  professed  to  worship 
ajid  to  teach.     He  had  learned  of  one 


said,  My  doctrine  is  not  ^  mine,  but 
his  that  sent  me. 

17  If  °  any  man  will  do  his  will, 
he  shall   know  of  the    doctrine, 

6  c.  8.  28 ;  12.  49.       c  e.  8.  43. 


higher  than  all  their  Rabbis — of  the 
one  whom  their  teachers  professed  to 
vindicate  and  to  make  known. 

17.  Will  do.  Literally — if  any  man 
is  icilling  to  do.  It  is  not  meant  that 
an  outward  performance  of  God's  com- 
mands will  insure  such  a  knowledge  of 
the  truth — but  that  a  disposition  which 
is  set  on  pleasing  God,  shall  find  the 
truth  clear,  and  the  evidence  satisfac- 
tory. He  goes  on  to  show  them  a  sure 
method  of  proving  His  docti'ine,  and 
seeing  whether  it  is  of  God,  as  Ho 
declared.  It  required  only  a  right 
state  of  mind  in  regard  to  the  practical 
duties  of  religion  to  convince  any  one 
respecting  the  nature  and  origin  of  His 
doctrines.  These  people  were  full  of 
professions  and  of  external  devotions 
toward  God,  but  the  truth  was,  that 
they  were  intent  only  on  doing  their 
own  will  and  not  God's.  This  princi- 
ple would  strike  at  the  root  of  their 
vain  pretensions,  and  show  them  to  be 
wrong  at  heart,  and  at  enmity  with 
God  and  His  revealed  will.  This  would 
show  the  nature  and  ground  of  their 
darkness.  Calvin  says,  "  A  right  judg- 
ment in  regard'  to  divine  things,  flows 
from  the  fear  and  the  reverence  of  God. 
If,  therefore,  they  had  possessed  minds 
penetrated  with  the  fear  of  God,  they 
would  easily  have  known  of  His  doc- 
trine, whether  it  was  true  or  false." 
It  is  here  shown  how  wonderfully  a 
man's  capacity  for  divine  knowledge  is 
dependent  on  His  inclination.  Pascal 
says,  "  In  order  to  love  human  objects 
it  is  necessary  to  know  them  ;  in  order 
to  know  those  which  are  divine,  it  is 
necessary  to  love  them."  In  this  sense 
we  see  "  the  law  is  our  schoolmaster  to 
bring  us  unto  Christ."  Unless  you  be- 
lieve, says  Augustin,  you  icill  not  tinder- 
stand.— Those  whose  hearts  are  wrong, 
never  had  their  minds  truly  enlightened. 
The  fall  has  blinded  the  mind  as  well 
as  corrupted  the  heart.     Where  there 


132 


JOHN. 


[Age  83. 


whether  it  be  of  God,  or  wliether 
I  speak  of  myself. 


is  a  hearty  aversion  to  divine  truth,  it 
is  not  received  in  its  right  light.  It  is 
misunderstood,  perverted,  rejected. 
How  can  an  unrenewed  man  under- 
stand the  Scripture  doctrine  about  sin, 
or  salvation — when  he  will  not  admit 
and  does  not  see  his  sin,  nor  see  how 
he  can  need  such  a  salvation.  Of 
course  he  cannot  appreciate  the  plan 
of  grace — nor  apprehend  the  great 
doctrines  of  the  Gospel.  Let  one's 
heart  be  set  right,  and  let  him  be  intent 
on  pleasing  God,  and  he  shall  see  the 
fitness  and  truth  of  the  Scriptures — he 
will  feel  their  suitableness  to  himself. 
Observe — It  is  the  disposition  to  com- 
ply with  God's  requirements,  and  not 
the  bare  performance  of  His  outward 
commands  which  is  here  spoken  of  as 
fundamentally  important.  2d.  This 
disposition  of  heart  must  go  before 
knowledge,  and  is  in  order  to  it.  It 
prepares  us  to  receive  God's  revealed 
truth  with  humility  and  docility,  with- 
out cavil  or  prejudice  or  pei'version. 
8d.  We  see  thus,  how  essential  is  true 
piety  to  a  correct  knowledge  of  the 
Gospel.  No  other  mind  than  one 
savingly  illuminated  will  receive  these 
humbling  truths,  and  the  practice  of 
true  piety  will  greatly  promote  all 
right  understandings  of  God's  revealed 
will  and  ways.  4th.  We  see  how  it  is 
that  poor,  unlettered  cottagers,  who 
have  little  knowledge  of  books,  are  so 
clear  and  well  informed  in  divine  things. 
They  have  been  taught  of  God.  Their 
views  are  often  far  more  sublime  than 
ever  entered  into  the  mind  of  worldly 
statesmen  and  scholars  who  despise 
holy  living.  5th.  The  evidence  which 
true  Christians  have  of  the  truths  of 
Christianity  is  most  conclusive  and 
satisfactory.  They  know  of  the  doc- 
trine from  their  experience  in  religious 
duty.  They  know  these  truths  from 
having  put  them  to  a  personal  test — 
and  this  is  a  kind  of  evidence  which  no 
arguing  of  infidels  can  disturb.  It  is 
the  evidence  of  the  blind  man,  (ch.  9,) 
"One  thing  I  know,  that  whereas  I 


18  He  ^  that  speaketh  of  himself, 
seeketh  his  own  glory :  but  he  that 


was  blind,  now  I  see."  6th.  This  is 
the  only  kind  of  evidence  that  many  of 
the  poor  of  this  world  have  handled — 
and  we  ought  to  bless  God  that  thus 
he  puts  his  glorious  Gospel  within  the 
reach  of  the  humblest — and  that  while 
these  things  are  hid  from  the  wise  and 
prudent,  they  are  revealed  to  bales. 
Observe — 6th.  If  any  one  cannot  fully 
see,  let  him  not  wait,  but  go  forward, 
earnestly  seeking  to  serve  God,  and  the 
truth  shall  be  made  plain  to  him. 
"  Then  shall  ye  know  if  ye  follow  on 
to  know  the  Lord."     Hos.  6:  3. 

18.  Our  Lord  adds  a  most  clear, 
convincing  test  of  His  doctrine,  as 
diflFerent  from  that  of  the  Jewish  doc- 
tors. T[  Of  himself.  Not  concerning 
himself,  but  by  his  own  authority.  Such 
an  one  as  speaks  of  his  own  prompt- 
ing—  self-commissioned — not  sent  by 
a  higher  authority — such  an  one  seek- 
eth to  promote  his  own  ends,  is  self- 
seeking,  and  aims  at  self-exaltation. 
All  His  teachings  tend  to  this  object. 
He  meant  to  intimate  that  this  was  the 
character  and  spirit  of  the  Jewish  doc- 
tors, and  that  in  this  respect,  His 
teachings  were  widely  different  from 
theirs.  \Buthe,kc.  (Purity  of  motive 
is  no  security  for  correctness  of  doc- 
trine. Men  may  even  submit  to  hard- 
ships to  establish  their  doctrine — may 
even  be  cast  out  from  the  society  of 
their  friends,  and  this  will  not  prove 
them  to  be  teachers  of  the  truth.  Some 
even  love  to  endure  persecutions  for 
their  extravagant  opinions,  and  then 
plead  their  self-sought  persecutions  as 
a  proof  of  their  true  teaching.)  Bengel 
says,  there  are  two  things  included  in 
this  mark  of  a  true  teacher.  1.  He  is 
sent.  2,  He  seeks  the  glory  of  Him 
who  sent  Him.  The  stress  is  to  be 
laid  here  upon  the  teacher  being  sent. 
Christ  is  the  great  apostle,  which 
means  "  sent,^^  and  He  proved  His  i 
mission  by  seeking  the  glory  of  the  j 
Father:  whereas  the  Jewish  doctors 
had  no  commission  from  God,  to  vouch 
for  their  false  and  selfish  teachings. 


Age  33.] 


CHAP,  VII. 


133 


*  seeketh  his  glory  that  sent  him, 
the  same  is  true,  and  no  unrighte- 
ousness is  in  him, 

19  Did  not  Moses  ^  give  you  the 
law,  and  yet  none  "  of  you  keepeth 
the  law  ?  Why  go  ye  about  to  kill 
^  me? 

20  The  people  answered  and  said, 

a  Pr.  25.27.  6  Jno.  1. 17.  Ga.  3. 19.  cRo.3. 10-19. 
d  Matt.  1-'.  U.    C.5. 16,  18, 

Tf  No  unrighteousness.  One  who  is  not 
only,  not  self-seeking,  but  is  aiming  at 
the  glory  of  God,  must  be  true,  and 
worthy  of  confidence,  because  he  seeks 
only  the  promotion  of  His  honor,  who 
is  truth  itself — and  there  is  no  falsity 
in  him,  nor  can  he  be  a  deceiver  of  the 
people  as  some  of  them  alleged,  vs.  12. 
19.  He  now  charges  home  upon 
them,  the  fact  that  they  had  proved 
their  character  by  their  conduct,  in 
regard  to  the  law  of  Moses.  They 
professedly  regarded  Moses  as  the 
giver  of  the  law — they  had  no  doubt 
about  that,  as  they  professed  to  have 
about  the  authority  and  mission  of 
our  Lord.  But  what  was  their  real 
regard  for  the  law  of  Moses  ?  Their 
fathers  had  rejected  Moses — and  they 
had  no  hearty  care  for  doing  the  will 
of  God  as  delivered  by  Moses.  This 
showed  plainly  that  the  difficulty  was 
not  in  their  disbelief  of  our  Lord's 
authority;  for,  though  they  pretended 
to  have  the  highest  confidence  in  Moses, 
as  being  sent  from  God,  they  paid  no 
proper  obedience  to  the  law  which  he 
delivered.  Therefore  He  could  say  to 
them  as  He  did  here  in  substance,  "If 
ye  believe  not  his  writings,  how  shall 
ye  believe  My  words  ?"  ch.  5 :  47. 
The  law  was  to  be  read  before  all 
Israel  at  the  feast  of  tabernacles  every 
seventh  j^ear.  ^j"  Whg  go  ye  about. 
Literally,  Why  seek.  Herein  they  were 
showing  their  real  temper  of  enmitj'^ 
against  all  truth  and  righteousness. 
Our  Lord  Jesus  is  the  sum  of  all  excel- 
lence— most  worthy  to  be  loved — most 
suited  to  engage  the  warmest  affections 
of  all  the  true  and  good  in  the  universe. 
Therefore  it  is  said,  "  If  any  man  love 
not  the  Lord  Jesus  Christ,  let  him  be 
12 


^  Thou  hast  a  devil :   who  goeth 
about  to  kill  thee? 

21  Jesus  answered  and  said  unto 
them,  I  have  done  one  work,  and 
ye  all  marvel. 

22  Moses  '  therefore  gave  unto 
you  circumcision ;  (not  because  it 
is  of  Moses,  but  «  of  the  fathers ;) 

e  c.  8.  48.    /  Le.  12.  3.    3  Ge.  17. 10. 


anathema  maranatha,"  because  he  does 
thus  put  himself  outside  the  sphere  of 
all  true  excellence — and  his  doom, 
however  dreadful,  is  only  the  natural 
necessary  result  of  his  hearty  aversion 
to  the  essence  of  all  perfection. 

20.  The  people.  Not  the  rulers,  but 
the  mixed  multitude,  who  were  distin- 
guished from  the  persecuting  rulers, 
and  may  not  have  been  aware  of  their 
foul  and  murderous  designs.  From 
vs.  25,  we  see  that  there  were  such. 
Yet  it  would  not  be  strange  if  even 
they  who  were  bent  on  killing  Him, 
had  declared  themselves  innocent,  and 
pretended  to  be  utterly  ignorant  of 
any  such  scheme.  They  may  not  yet 
have  known  their  own  hearts — that 
their  hatred  was  virtually  murder. 
Matt.  5 :  21,  22.  ^  Thou  hast  a  devil— 
A  deman.  Thou  art  possessed  with  a 
spirit  of  lunacy,  and  art  mad. 

21.  One  work.  Our  Lord  drops  the 
direct  charge  which  they  so  flatly 
denied — and  passes  to  expose  their 
hatred  as  exhibited  toward  Him,  in 
regard  to  the  most  beneficent  miracle 
of  healing  the  impotent  man  at  Beth- 
esda.  This  He  speaks  of  as  "one  icork,'^ 
perhaps  in  contrast  with  the  multitude 
of  works  which  the}^  performed  on  the 
Sabbath,  as  He  goes  on  to  show. 
^  Marvel.  Are  amazed — a  strong  term, 
expressing  their  great  surprise — as  if 
they  were  horror  struck.  Some  con- 
nect the  "  therefore,"  of  the  next  verse 
with  this,  and  read,  ye  all  marvel  at 
this.  But  the  received  reading  is 
better. 

22.  Moses  therefore.  They  had  com- 
plained of  His  work  of  healing  the 
impotent  man,  because  it  was  done  on 
the  Sabbath,  and  our  Lord  proceeds  to 


134 


JOHN. 


[Age  33. 


and  ye  on  the  sabbath-day  circum- 
cise a  man. 

23  If  a  man  on  the  sabbath-day 
receive  circumcision,  ^  that  the  law 

1  or,  without  breaking  the  law  of  Moses, 

condemn  them,  and  justify  Himself,  on 
their  own  principle.  1.  He  says  that 
Moses  gave  to  them  the  rite  of  circum- 
cision— and  this,  not  as  though  it  ori- 
ginated with  him,  but  because  it  came 
down  to  him  from  the  fathers,  (Abraham, 
Isaac  and  Jacob,)  as  a  seal  of  the 
Abrahamic  covenant,  therefore  he  gave 
it  to  them.  Accordingly  it  was  their 
custom  to  circumcise  a  child  on  the  Sab- 
bath day,  whenever  "the  eighth  day," 
prescribed  in  the  law  for  circumcis- 
ion, came  on  the  Sabbath.  And  they 
did  this,  that  the  law  of  Moses,  in  regard 
to  circumcision,  might  not  be  broken. 
^  Are  ye  angry.  He  asks  now  how 
they  could  be  angry  at  Him,  (not  for 
circumcising,  but  what  is  much  greater 
and  b':'tter,)  for  curing  a  man — making 
an  impotent  man,  entirely  whole  on  the 
Sabbath  day.  They  performed  circum- 
cision, that  the  lata  of  3Ioses  should  not 
he  broken.  Levit.  12  :  3.  But  the  ordi- 
nance of  circumcision  was  really  of 
prior  and  higher  authority  than  Moses, 
as  having  come  down  from  the  patri- 
archs. And  yet,  even  in  this  view,  the 
law  of  love  and  mercy  which  He  fol- 
lowed in  this  healing  act,  was  of  still 
prior  and  higher  authoi'ity,  as  having 
l)een  from  the  very  beginning,  and,  like 
Christ  Himself,  before  Abraham,  If 
then,  they,  in  order  to  keep  the  law  of 
Moses,  were  accustomed  on  the  Sab- 
bath to  perform  the  rite  of  circum- 
cision, with  so  many  works  belonging 
to  it,  of  washing,  bandaging,  healing, 
&c.,  how  could  they  consistently  com- 
plain of  Him — nay,  be  so  enraged  at 
Him,  because  He,  on  the  Sabbath,  did 
a  work  that  was  of  earlier  and  more 
urgent  obligation — a  work  of  necessity 
and  mercy  ?  Our  Lord  here  shows 
that  if  to  keep  a  Mosaic  law,  they 
thought  it  right  to  do  this  work  of 
circumcising  a  man,  (a  male  child)  on 
the  Sabbath,  He  could  plead  a  law 
older  than   Moses,  or  the  patriarchs 


of  Moses  should  not  be  broken ; 
are  ye  angry  at  me,  because  •^  I 
have  made  a  man  every  whit  whole 
on  the  sabbath-day  ? 

a  John  5. 8. 


even,  for  His  work — the  original  funda- 
mental law  of  God,  the  law  of  love 
and  mercy.  Matt.  9  :  18.  Observe, — 
If  our  Lord  had  held  that  the  Sabbath 
law  was  no  longer  binding,  He  would 
certainly  have  said,  you  can  do  either 
or  any  work  on  the  Sabbath,  because 
the  fourth  commandment  is  no  longer 
in  force.  But  His  object  was  here, 
(as  elsewhere  often,)  to  correct  their 
false  views  of  the  Sabbath,  and  to 
show  that  works  of  necessity  and 
mercy  could  be  done  on  that  day.  So 
He  taught  them,  in  the  case  of  others. 
They  had  superstitious  ideas  of  the 
day  and  perverted  the  commandment. 
The  seventh  day  of  the  week,  was  still 
the  Sabbath,  till  the  resurrection  of 
our  Lord  on  "the  first  day  of  the 
week,"  consecrated  another  day,  as 
"  the  Lord's  Day."  Rev.  1  :  10.  This 
came  gradually  to  be  held  as  superse- 
ding the  other,  along  with  the  institutions 
of  the  old  economy.  2,  In  circumcising 
according  to  the  Mosaic  law,  they  did 
right,  and  in  healing  according  to  the 
original  law  of  love.  He  did  right. 
Neither  of  these  was  a  violation  of  the 
Sabbath.  "The  Sabbath  was  made 
for  man,  and  not  man  for  the  Sab- 
bath." 8.  If  our  Lord  had  held  the 
Sabbath  to  be  a  mere  ceremonial  insti- 
tution. He  would  have  said,  "ye  allow 
one  ceremonial  institution  to  be  set 
aside  by  another."  You  circumcise,  to 
keep  the  law  of  Moses.  But  the  Sab- 
bath also  is  such. — But  He  speaks  of 
the  Sabbath  law  as  evidently  some- 
thing different,  and  resting  on  distinct 
grounds.  And  the  simple  question 
was,  whether  His  act  of  healing  was 
any  more  inconsistent  with  the  true 
spirit  of  the  Sabbath  as  an  original, 
fundamental  law,  than  their  work  of 
circumcision.  He  would  show  them, 
that  according  to  the  proper  idea  of 
the  Sabbath,  both  were  allowable. 
Besides,  circumcision  was  appointed  to 


Age  33.] 


CHAP.  VII. 


135 


24  Judge  '^  not  according  to  the 
appearance^  but  judge  righteous 
judgment. 

25  Then  said  some  of  them  of 
Jerusalem,  Is  not  this  he  whom 
they  seek  to  kill  ? 

26  But,  lo,  he  speaketh   boldly, 

o  De.  1. 16.  17. 


be  done  on  ^^the  eighth  day^  And  as 
the  seventh  day  was  the  Sabbath  of 
the  week,  it  came  to  denote  the  sacred 
portion  of  time;  and  so  '■'■the  eighth 
day"  (which  followed  it,)  cari'ied  with 
it  a  foreshadowing  of  the  new.  Chris- 
tian Sabbath,  which  should  supersede 
the  Jewish  Sabbath  and  its  ritual  ordi- 
nances, ch.  7 :  37,  notes.  TT  Every 
whit  ivhole.  Literally — The  whole  man 
healed.  Circumcision  related  to  the 
outside  merely.  But  this  healing  re- 
stored the  whole  man.  It  was  not 
superficial  and  ceremonial,  but  it  gave 
soundness  to  the  entire  person.  Some 
take  it  to  refer  to  soul  and  body.  But 
we  are  not  sure  that  this  man  was 
renewed,  vs.  14. 

24.  According  to  the  appearance.  He 
had  set  forth  this  act  of  healing  as  not 
in  violation  of  the  Sabbath,  according 
to  the  true  spirit  of  that  institution, 
and  of  His  own  act.  He  meant  by 
this  to  turn  tiieir  attention  to  the  in- 
ternal motive  of  His  conduct,  and  to 
urge  upon  them  a  spiritual  view  of 
the  whole  matter.  At  first  appearance, 
it  migjt  seem  that  their  circumcising 
or  His  healing  was  in  violation  of  the 
Sabbath.  But  carefully,  justly  con- 
sidered in  their  proper  spirit,  and  ac- 
cording to  righteous  judgment,  the 
case  would  be  clear — and  His  act 
would  prove  justifiable  no  less  than 
their  work.  Tf  Righteous  judgment. 
Literally,  The  righteous  judgment — 
that  Avhich  alone  is  righteous,  and 
true,  according  to  the  inner  pi'inciple, 
and  not  swayed  by  the  outward  ap- 
pearance. 

25.  Of  Jerusalem.  Literally,  Some 
of  the  JerusalemJXes.  These  seem  to  be 
citizens  of  Jerusalem  who  were  well 
disposed,  and  diflferent  from  "  the  peo- 
ple"  mentioned  in  verso    20.     They 


and  they  say  nothing  unto  him. 
Do  ^  the  rulers  know  indeed  that 
this  is  the  very  Christ? 

27  Howbeit  *=  we  know  this  man 
whence  he  is;  but  when  Christ 
Cometh,  no  man  knoweth  whence 
he  is. 


6  ver.  48.     c  Matt.  13.  55. 


speak  here  as  lookers-on,  who  knew  of 
the  hatred  of  the  Sanhedrim  there, 
and  were  curious  to  observe  the  turn 
which  things  would  take.  They  were 
surprised  at  the  boldness  with  which 
Jesus  defended  Himself,  and  at  the 
way  in  which  He  was  allowed  to  pro- 
ceed— as  though,  perhaps,  the  rulers 
had  come  to  some  change  in  their 
views. 

26.  Do  the  rulers  Jcnoio  indeed.  The 
rulers  were  the  Sanhedrim,  who,  as  was 
well  known  in  Jerusalem,  had  sought 
to  take  the  life  of  Jesus.  It  was  there- 
fore to  be  expected  from  the  public  in- 
quiries made  by  them  about  His  pre- 
sence at  the  feast,  that  when  He  should 
appear  they  would  lose  no  time  in  seiz- 
ing Hira.  But  their  quietness,  and 
their  allowance  of  His  open,  bold  dis- 
course and  defence,  made  these  joeopZe 
of  Jerusalem  query  whether  the  riders 
had  indeed  become  possibly  convinced 
of  His  Messiahship.  It  was  their  busi- 
ness to  search  into  it.  The  people 
themselves  were  probably  quite  ready 
to  believe  in  Him — His  words  moved 
them  to  conviction.  ^  Indeed — Truly. 
Have  they  ascertained  of  a  truth  ?  Seo 
vs.  48. 

27.  Hoicheit.  They  are  willing  to  take 
human  authority  in  rejecting  Christ, 
but  not  in  acknowledging  Him?  They 
are  not  ready  to  believe  and  adopt  the 
consequences  of  it,  even  if  the  rulers 
have  so  done.  They  easily  find  some 
flaw  in  the  evidence,  just  where  they 
would  be  pressed  to  the  point  of  giving 
in  their  adherence  to  Him.  There  is 
a  "  but''  in  the  matter.  IT  We  knoio 
this  man,  &c.  This  was  their  flimsy 
and  false  reasoning.  "We  are  given 
to  understand  in  the  Scripture,  that  no 
one  will  know  whence  the  Messiah  ori- 
jrinatefj,  and  where  He  is  born.     But 


# 


136 


JOHN. 


[Age  33. 


28  Then  cried  Jesus  in  tlie  tem- 
ple as  he  taught,  saying,  Ye  both 
know  me,  and  ye  know  whence  I 
am  :  and  *  I  am  not  come  of  my- 

oc.5.43. 

it  is  well  known  that  Jesus  was  born 
at  Bethlehem — therefore  He  can  not 
be  the  true  Messiah."  But  plainly 
enough  their  own  Scriptures  declared 
that  Christ  was  to  come  out  of  Bethle- 
hem. It  was  some  false  notion  of  their 
teachers,  therefore,  or  some  false  con- 
struction of  theirs,  on  which  this  mis- 
take rested.  It  may  have  come  from 
the  idea  which  is  met  with  in  the  Scrip- 
tures, that  when  the  Messiah  should 
come,  no  one  would  know  His  eternal, 
heavenly  origin  as  the  Son  of  God.  Is. 
53:  8;  Micah  5:  2.  And  this  they 
may  have  so  misunderstood  as  to  refer 
it  to  His  earthly  birthplace.  Even  His 
tribe,  family  and  lineage,  as  well  as 
His  birthplace,  were  distinctly  pointed 
out  in  their  Scriptures.  Or  it  may 
have  been  their  misapprehension  of 
Daniel  7:  13,  where  the  Messiah  is 
represented  as  coming  with  the  clouds 
of  lieaven.  Some  of  the  Jews  thought 
that  the  Messiah  would  not  be  known 
until  He  should  be  anointed  by  Elias, 
when  He  would  suddenly  ccme  forth 
from  obscurit3%  while  others  held  that 
He  would  appear  and  then  be  hid,  as 
Moses  was.  Observe — It  is  plain 
that  this  was  only  a  subterfuge  to 
which  they  were  driven  by  their  rising 
convictions.  .Just  such  foolish,  un- 
reasonable pretences  does  the  carnal 
heart  always  find  to  resist  the  truth. 
"  It  belongs  to  God  to  give  the  true 
understanding  of  His  own  Scriptures, 
and  otherwise  human  reason  does  but 
make  every  thing  in  them  intricate. 
It  often  happens  that  men  think  them- 
selves very  knowing  in  the  Scriptures, 
and  in  the  ways  of  God,  when  they 
really  are  as  blind  in  respect  of  them 
as  these  very  Jews." — Qucsnel. 

28.  ^45  He  taught,  saying — Teaching 
and  saying.  Our  Lord  liere  takes  them 
at  their  word ;  and  shows  with  great 
pointedness  and  severity,  that  while 
they  do,  indeed,  know  of  His  earthly 


self,  but  he  that  sent  me  ^  is  true, 
whom  "  ye  know  not. 

29  But  ^  I  know  him  :  for  I  am 
from  him,  and  he  hath  sent  me. 

6R0.3.  4.    cc.  1.18;  8.55.    dMatt.  11.27.   c.  10.15. 


origin,  they  do  not  at  all  know  whence 
He  originally  has  come,  nor  Him  from 
whom  He  came.  They  knew  that  He 
was  from  Nazareth,  as  the  place  at 
least  "where  He  was  brought  up,"  and 
that  His  family  was  that  of  Joseph  and 
Mary.  But  this  was  all  they  knew. 
And  so,  in  reality,  the  conditions  which 
they  claimed  for  the  Messiah  were  ful- 
filled in  Him — namely,  that  they  did 
not  know  whence  He  was.  Tf  And  I 
am  not.  Bather — And  yet  I  am  not, 
&c.  1[  But.  Rather — And  moreover — 
besides  this.  T[  True.  This  is  not  the 
common  word  for  '■'■  true.''''  It  means 
rather,  genuine,  real,  original,  as  dis- 
tinct from  the  image  or  representation. 
It  is  the  term  used  in  the  fifteenth 
chapter — "  I  am  the  true  vine.'"  See 
Notes.  It  is  not  in  the  sense  of  being 
icorthy  of  belief  but  as  being  a  sub- 
stantial and  veritable  person,  who  has 
in  Himself  all  the  perfection  that  is 
expressed  in  the  image  or  type.  Christ 
was  the  reflection  and  image,  or  stamp 
of  the  Father,  (Heb.  1:  3,)  and  the 
Father  was  the  genuine  essence,  an- 
swering to  all  that  He  represented  and 
showed  forth.  Besides  this,  the  Father 
was  true,  as  distinct  from  their  merely 
shadowy  and  partial  views  of  Him. 
*\\  Whom  ye  hioio  not.  They  claimed 
to  know  the  Jehovah  of  their  Old  Tes- 
tament Scriptures.  But  our  Lord 
shows  that  they  did  not  know  Him, 
and  in  this  sense,  indeed,  they  did  not 
know  whence  He  came,  just  because 
they  did  not  know  Him  as  the  Father 
of  the  Son.  No  one  who  denied  Him 
as  the  Messiah  could  know  the  Father 
as  Jehovah — for  he  that  honoreth  not 
the  Son  honoreth  not  the  Father  who 
sent  Him.  Ch.  5  :  23.  And  the  same 
could  be  said  of  the  present  case,  He 
that  knotccth  not  the  Son  knoweth  not 
the  Father  who  sent  Him. 

29.  /  knoiu  Him.     This  clause  fur- 
ther sets  forth  the  close  relation  to  the 


Age  33.] 


CHAP.  VIT. 


137 


30  Then  *  they  sought  to  take  him, 
but  no  man  laid  hands  on  him,  be- 
cause his  hour  was  not  yet  come. 

31  And  many  ^  of  the  people 

aMar.  11. 18.    Lu.20.19.     c,8.37.    bc.i.39. 


\  Father  which  Jesus  claimed.  He  -was 
in  a  position  such  as  gave  Him  a  pecu- 
liar knowledge  of  the  Father.  He  was 
in  the  bosom  of  the  Father — and  the 
only-hegotten  son  of  the  Father — and, 
therefore,  He  could  reveal  Him,  because 
He  most  immediately  knew  Him.  ch. 
1:18.  Therefore,  also,  they  did  not 
know  Him,  because  they  had  no  inti- 
mate relation  to  Him  as  children,  and 
this  was  shown  in  their  rejection  of 
His  Son  whom  He  had  sent.  1[  From 
Him.  This  denotes  the  eternal  Son- 
ship  from  which  follows  His  mission. 

30.  They  sought.  That  is,  the 
rulers — the  Sanhedrim,  as  distinct  from 
the  people.  This  was  because  of  His 
bold  reproof  and  plain  declarations 
against  them.  ^  But  no  man.  It  is 
wonderful  that  with  all  their  zeal  for 
His  destruction,  no  man  laid  hands  on 
Him.  There  were  doubtless  some 
sufl&cient  reasons  for  their  keeping 
back — perhaps  from  the  fear  of  the 
people  who  differed,  as  we  have  seen, 
from  the  rulers,  in  their  judgment  of 
Him,  and  their  feelings  toward  Him. 
vss.  25,  26  and  31.  But  the  Evan- 
gelist gives  only  the  reason  back  of 
all,  and  behind  all  second  causes,  viz : 
that  His  hour,  appointed  by  the  Father, 
had  not  yet  come.  ch.  17:  1. 

31.  And  many.  Rather — butraoxij. 
This  gives  us  some  hint  of  the  difficul- 
ties which  the  rulers  had  in  carrying 
out  their  bloody  designs.  Many  of  the 
people  who  did  not  share  in  the  selfish 
opposition  of  the  Sanhedrim,  were 
really  believing  on  Him,  at  least,  in 
His  prophetic  character,  if  not  as 
Messiah,  and  the  rulers  saw  that  they 
would  have  the  people  against  them  if 
they  made  any  attempt  upon  His  life. 
Observe — 1.  Our  Lord's  divine  mis- 
sion was  proved  by  this  continual 
miracle  of  His  preservation  amidst  the 
malice  of  His  enemies ;  and  He  was 
plainly  apprized  of  the  time  and  man- 

12^ 


believed  on  him,  and  said,  When 
Christ  Cometh,  will  he  do  more 
miracles  than  these  which  this 
man  hath  done  ? 


ner  of  His  end,  as  appointed  by  the 
Father,  ch.  17:  1.  "  I  am  immortal," 
said  Whitfield,  "till  my  work  is 
done."  2,  There  was,  nevertheless,  a 
natural  connexion  of  events  leading  to 
that  great  hour — and  John  gives  us  the 
narrative  of  how  it  came  to  pass — and 
gives  it  no  less  carefully  or  minutely 
because  he  saw  it  to  have  been  divinely 
appointed.  ^  Of  the  people.  As  distinct 
from  the  rulers.  See  vs.  48.  These  com- 
prised also  strangers  Avho  were  visitors 
at  the  festival  from  different  quarters, 
as  distinct  from  the  Jerusalemites,  who 
were  residents  of  the  city.  vs.  25. 
T  And  said.  They  were  able  to  give  a 
reason  of  the  hope  that  was  in  them. 
f  When  Christ  cometh.  That  is— 
according  to  the  Scriptures,  which  pre- 
dict Christ's  coming,  are  we  author- 
ized to  expect  more.  T[  More  miracles? 
This  was  a  good  reason  for  believing 
in  .Jesus.  They  were  given  to  expect 
from  their  Old  Testament  Scriptures 
that  the  Messiah,  when  he  came,  would 
work  miracles.  Isa.  35 :  5,  6,  &c.  And 
now  it  was  a  fair  question  for  his  per- 
secutors to  answer,  whether  more 
miracles  could  be  expected  to  be 
wrought  by  any  other  than  had  been 
wrought  by  this  Jesus.  Observe — 1. 
All  the  learning  and  subtilty  of  the 
Jewish  doctors  does  not  come  up  to 
this  plain  and  conclusive  argument  of 
the  common  people.  Miracles  are 
promised  to  be  wrought  by  Christ  to 
show  the  divine  witness  to  His  mission, 
when  He  comes.  This  man  has  wrought 
many  miracles  without  doubt.  Does 
the  Scripture  say  that  "when  Christ 
cometh,"  He  shall  work  more  miracles 
than  these.  2.  The  plain  common 
sense  argument  of  the  humble  cottager, 
which  brings  forward  the  Scriptures, 
is  confounding  to  all  the  fine-spun 
sophistries  of  philosophers  and  men  of 
science,  folsely  so  called.  "I  thank 
thee,  0  Father,"  &c.  (Matt.  11:  25.)  3. 


# 


138 


JOHN. 


[Age  33. 


32  The  Pharisees  heard  that  the 
people  murmured  such  things  con- 
cerning him;  and  the  Pharisees 
and  the  chief  priests  sent  officers 
to  take  him. 

33  Then  said  Jesus  unto  them. 


How  often  infidelity  in  its  zeal,  has  the 
effect  under  God  to  bring  out  humble 
faith,  to  a  more  bold  and  forcible  expres- 
sion. How  many  of  the  able  defences 
of  Christianity  have  been  called  out 
by  the  denial  of  vital  truths.  And  so 
it  is  that  God  overrules  the  workings 
of  evil,  and  controls  all  things  to  the 
furtherance  of  His  cause.  Things 
seemed  all  the  while  now  to  be  getting 
worse  and  worse.  But  God  was  gath- 
ering His  elect  people  in  the  midst  of 
vilest,  bitterest  oppositions  of  those  in 
power,  and  He  would  bring  even  out 
of  the  death  of  His  Son,  the  light  and 
life  of  the  world. 

32.  Murmured.  This  term  means  to 
ivliisper — to  talk  over  in  a  low  tone. 
This  was  the  Avay  probably  in  which 
the  people  were  expressing  themselves 
in  groups,  or  discussing  the  matter  in 
private  parties.  They  Avho  fear  the 
Lord  will  speak  often  one  to  another, 
even  in  the  worst  times,  (Mai.  3:  16.) 
and  the  Lord  hearkens  and  hears  them, 
as  well  as  the  bitter  persecutors.  It 
is  not  said  that  the  Pharisees  heard 
them — but  that  they  heard  of  them.  It 
was  reported  to  them  that  the  people 
were  so  talking  among  themselves. 
Nor  is  it  said  that  the  people  were 
seeking  concealment.  But  the  popular 
excitement  in  His  favor,  brought  the 
masses  to  such  earnest  conference 
wherever  they  met.  The  Pharisees 
and  chief  priests  are  both  mentioned 
here,  as  the  Sanhedrim  was  made  up 
of  these.  Tf  Sent  officers.  This  dem- 
onstration of  the  people's  faith,  was 
an  alarming  symptom  in  the  view  of 
the  Pharisees.  They  therefore,  sent 
at  once  their  officers — not  to  seize  Him 
immediately,  but  to  stand  ready  for  a 
convenient  moment. 

38.  Our  Lord  here  continues  the  dis- 
coui'se  which  was  interrupted,  vs.  29. 


Yet  ^  a  little  while  am  I  with  you, 
and  then  I  go  unto  him  that  sent 
me. 

34  Ye  ^  shall  seek  me,  and  shall 
not  find  me:  and  where  I  am, 
thither  ye  cannot  come. 

a  c.  13. 33;  16. 16.     6Hos.5.6.    c.8.21. 


And  He  continues  with  a  reference  to 
what  He  perfectly  knew  of  all  their 
secret  plots  against  Him.  He  seems 
to  refer  to  the  movement  they  were 
making  to  lay  hands  on  Him — whether 
there  was  anything  open  in  it,  or  not, 
is  not  said.  He  signifies  to  them,  that 
the  time  for  His  death  was  rapidly 
approaching,  and  that  therefore  they 
need  not  be  so  impatient  to  seize  Him. 
^  Him  that  sent  me.  This  implied  that 
He  would  soon  ascend  to  the  Father. 
And  it  would  seem  that  they  would 
have  understood  it  so,  as  He  had  just 
been  speaking  of  being  sent  by  the 
Father,  vs.  29.  And  yet  they  most 
grossly  misunderstand  it,  or  willfully 
pervert  the  meaning  in  ridicule,  vs.  35. 
It  was  a  dark  saying  to  them,  as  they 
did  not  know  Him  who  sent  Him. 
vs.  28. 

34.  Ye  shall  seek  Me.  Some  take  this 
to  refer  to  their  seeking  Him,  to  kill 
Him.  But  it  probably  has  the  sense 
of  seeking  the  Messiah,  whom  they 
had  despised  in  Himself.  "  The  time 
shall  come,  (at  my  death,)  when  the 
Messiah,  whom  you  have  rejected  in 
my  person,  you  shall  then  seek  in 
vain."  And  even  while  the  judgments 
would  be  hanging  over  the  Holy  City, 
they  would  ask,  (many  of  them,)  whe- 
ther this  Jesus  whom  they  had  cruci- 
fied, might  not  possibly  have  been  the 
promised  Messiah.  ^  Shall  not  find  me. 
You  shall  not  find  the  Messiah,  for  I  am 
the  true  and  only  Messiah,  and  having 
put  me  to  death,  you  shall  seek  for  an- 
other in  vain.  Nay,  though  you  maj-  be 
driven  by  your  calamities  and  self-re- 
proaches to  wish  me  back  again,  you 
shall  not  find  me.  T[  Where  I  am.  He  was 
"the  Son  of  Man  which  is  in  Heaven," 
(ch.  3:  13,)  and  the  words,  ^^  where  I 
am'^ — which  some  have  taken  to  be 
rather,  "  uhere  I  go,"  are  meant  to 


Age  33.J 


CHAP.  VII. 


m 


139 


85  Then  said  the  Jews  among 
themselves,  Whither  will  he  go, 
that  we  shall  not  find  him  ?    will 


convey  the  same  ideo.  as  in  eh,  3 :  13, 
and  to  signify  that  such  was  His  won- 
drous nature,  that  even  while  He  was 
on  earth,  He  was  also  in  heaven.  My 
bodily  presence  shall  be  withdrawn 
from  you.  I  shall  be  safely  at  rest, 
where  ye  cannot  come.  He  means  to 
say  that  all  their  violence  cannot  seri- 
ously harm  Him — much  less  put  Him 
out  of  existence — that  He  shall  be  in 
a  better  place,  where  they  might  be 
glad  to  be,  and  where  they  could  not 
follow  Him  in  the  flesh,  and  where,  in 
their  present  unbelieving  state,  they 
were  not  able  to  come.  Prov.  1 :  28. 
^  Cannot  come.  Literally,  ye  are  not 
able  to  come.  He  says,  "  where  I  am," 
rather  than  "  ichere  I  shall  6e,"  to 
signify  the  essential  truth,  as  applicable 
to  their  condition  at  that  moment,  in 
thfir  unbelief,  and  to  show  the  infinite 
distance  at  which  they  then  already 
were — only  that  they  had  not  yet 
waked  up  to  see  it  in  any  way,  and 
when,  in  their  coming  calamity  they 
should,  as  a  nation,  seek  for  Him,  that 
is,  for  the  Messiah,  they  should  not 
find  Him — and  more  than  this,  where 
He  then  was,  and  would  be,  they  as 
they  then  were,  would  not  be  able  to 
come.  So  in  ch.  8:  21,  He  says  more 
severely,  ye  shall  seek  me  and  shall 
die  in  your  sins.  "  For  if  ye  believe 
not  that  I  am  He,  ye  shall  die  in  your 
sins."  ch.  8:  21,  22.  Observe.— This 
declaration  of  our  Lord  is  the  text  upon 
which  He  discourses  to  them  in  the 
following  chapter,  and  in  ch.  16:  16. 
Our  Lord,  therefore,  as  much  as  said : 
"Unwise  men,  ye  know  not  what  ye 
do  in  rejecting  me,  your  Deliverer! 
Soon  enough  will  your  foolish  desire 
to  see  me  removed  from  you,  be  ful- 
filled. I  shall  remain  with  you  only  a 
short  time,  and  then  return  to  my 
heavenly  Father."  You  shall  be  in  the 
doxk  about  my  abode,  and  thus  reject- 
ing me  now,  you  shall  find  the  fruits 
of  your  unbelief  settling  upon  you  in 
judicial  blindness,  and  ye  shaU  die  in 


he  go  unto  the  dispersed  *  among 
the  ^  Gentiles,  and  teach  the  Gen- 
tiles ? 

a  Is.  11. 12.  Ja.  1. 1.  1  Pe.  1. 1.     1  or,  Greeks. 

your  sins,  by  cherishing  and  continu- 
ing in  your  unbelief.  How  sadly  is 
this  threatening  fulfilled  in  their  de- 
scendants ever  since  the  time  of  Christ. 
The  Jews  as  a  nation,  still  groping 
along  in  the  dark  and  looking  for  the 
Messiah,  do  not  find  Him,  and  many 
give  up  to  despair  and  utter  infidelity, 
because  they  reject  Jesus  Christ.  Ob- 
serve.— How  often  the  cavils  which 
men  indulge  in,  settle  ujjon  them,  so  that 
they  cannot  shake  them  off  when  they 
wish  to.  All  the  objections  and  soph- 
istries which  they  have  resorted  to, 
in  order  to  quiet  their  consciences  in 
unbelief,  will,  by  the  very  laws  of  their 
own  minds,  so  fix  upon  them  and  fasten 
them  down  in  their  sins,  that  they 
cannot  get  rid  of  them,  even,  when  in 
the  solemnities  of  a  dying  hour,  they 
would  fain  believe.  They  who  spend 
their  lives  in  finding  fault  with  church 
members,  and  with  minister.",  and  cul- 
tivating a  spirit  of  objection  to  the 
truth — will  find  that  though  Christ  is 
gracious  as  ever,  they  have  been  weav- 
ing a  winding  sheet  for  their  souLs — 
forging  a  chain  for  their  eternal  im- 
prisonment. They  cannot  escape  from 
the  net  which  they  have  thrown  around 
themselves.  "Because  I  called,  and 
ye  refused,"  &c.  Prov.  1 :  24-26. 

35.  The  Jews  either  understand  Him 
to  speak  of  going  to  some  other  coun- 
try— or  they  mean  to  turn  His  words 
to  ridicule,  and  pervert  their  proper 
sense.  They  ask,  therefore,  if  He  will 
go  among  the  Gentiles  and  teach  the 
Gentiles?  Will  He  leave  Palestine, 
where  He  has  met  so  much  opposition, 
and  out  of  despite  will  He  turn  to  the 
Gentiles  whom  the  Jews  so  much  hate, 
and  teach  the  Gentiles?  "The  dis- 
persed," being  mentioned  here,  may 
mean  those  Jewish  congregations  who 
were  scattered  abroad  in  Gentile  lands, 
from  whom  He  might  operate  upon 
the  Greeks."  The  meaning  is,  will  He 
leave  Palestine  and  go  into  the  coun- 
tries of  the  Gentiles,  (Greeks,)  among 


140 


JOHN. 


[Age  88. 


36  What  manner  of  saying  is 
this  tha,t  he  said,  Ye  shall  seek 
me,  and  shall 
where   I   am, 
come? 


not  find  me :    and 
thither   ye   cannot 


whom  our  brethren  are  dispersed. 
Will  He  even  teach  and  proselyte  the 
Gentiles  ?  Then,  indeed,  we  shall  not 
follow  Him.  This  is  evidently  spoken 
in  ridicule.  Our  Lord  returns  no 
answer  to  these  cavils.  ^  Gentiles. 
Those  who  were  not  Jews  were  called 
Greeks,  (Gentiles,)  because  those  for- 
eigners whom  the  Jews  knew  of,  were 
chiefly  such  as  spoke  the  Greek  tongue. 
The  term  here  rendered  "  Gentiles,"  is, 
literally,  "  Greeks,"  viz — the  aliens  and 
strangers  from  the  commonwealth  of 
Israel — the  Gentiles.  Observe — This 
is  precisely  what  Christ  has  done — and 
for  this  very  reason,  viz — His  going 
to  the  Gentiles,  the  Jews  yet  at  this 
day  reject  Him,  and  die  in  their  sins 
without  a  Saviour. 

36,  }Vhat  manner.  Literallj^ — %chat 
is  this  loord,  &c.  They  mean  to  say 
[lightly^)  that  it  is  a  dark  saying — that 
they  cannot  see  what  it  means  unless 
it  be  what  they  have  just  said,  or  some- 
thing of  the  kind. 

37.  In  the  last  day,  &c.  The  last 
day  of  the  Feast  of  Tabernacles  was 
the  closing  feast  day  of  the  year.  Some 
take  this  to  have  been  on  the  seventh 
day,  understanding  that  the  proper 
term  of  the  feast  was  seven  days. 
Levit.  23 :  34-36  ;  compare  Neh.  8 : 
18  ;  Numb.  29  :  35.  But  we  find  that 
the  first  day  was  to  be  a  solemn  assem- 
bly and  feast  Sabbath — and  on  the 
eighth  day,  another  solemn  assembly 
and  feast  Sabbath.  It  was  doubtless 
this  eighth  and  closing  day — that  was 
called  the  great,  the  crowning  day  of 
the  feast.  We  find  the  eighth  day  thus 
signalized  also  in  the  Passover  feast. 
The  day  after  the  Paschal  Sabbath  was 
made  great  by  the  waving  of  "  the  first 
fruits."  And  all  along,  there  was  a 
pointing  forward  in  the  festivals  of  the 
Old  economy  to  the  great  festal  day  of 
the  New  Testament,  when  Christ,  "  the 


37  In  the  last  *  day,  that  great 
day  of  the  feast,  Jesus  stood 
and  cried,  saying.  If  ^  any  man 
thirst,  let  him  come  unto  me  and 
drink. 

aLe.  23.  36.    6  Is.  55. 1.    Ee.22.17. 


first  fruits,"  was  presented  in  His  Re- 
surrection— the  EIGHTH  DAY — which  is 
ihQ  first  day  of  the  week,  and  not  the 
last,  the  day  when  the  Fountain  is 
opened,  and  when  living  waters  flow 
forth  from  the  Temple  at  Jerusalem. 
Ezek.  47  :  1-12  ;  Zech.  14  :  8.  This 
eighth  day  was  celebrated  with  specinl 
pomp  and  splendor.  There  was  a  uni- 
versal jubilee  among  the  people,  and 
the  Rabbins  were  accustomed  to  say, 
"  Whoever  has  not  witnessed  these  fes- 
tivities has  no  idea  of  a  Jubilee."  This 
day  was  a  d.ay  of  rest  from  servile 
labor — a  holy  day — a  Sabbath — and  so 
it  did  very  plainly  shadow  forth  the 
glorious  Sabbath  of  the  New  Testa- 
ment. This  was  properly  enough  the 
preaching-day  of  our  Lord,  when,  in 
terms  so  remarkably  clear  and  direct, 
He  begins  to  set  forth  the  Gospel  pro- 
visions, more  fully  than  to  the  woman 
of  Samaria,  ch.  4.  It  was  remarkable 
about  this  feast,  that  the  animal  sacri- 
fices offered  were  diminished  each  suc- 
cessive day,  until  the  last  day,  when 
but  ONE  was  offered — pointing  plainly 
to  the  vanishing  away  of  those  sacri- 
fices, and  to  the  one  only  sacrifice, 
"  the  Lamb  of  God."  Besides,  that  to 
which  our  Lord  here  especially  alludes, 
is  the  ceremony  in  which  every  day, 
at  the  morning  sacrifice,  the  priest 
brought  from  the  Fountain  of  Siloam, 
which  sprang  up  in  the  interior  of  the 
Temple  mountain,  and  flowed  under 
the  shadow  of  the  Temple,  a  golden 
vessel  full  of  the  water,  and  mingling 
it  with  sacrificial  wine,  poured  it  out 
upon  the  altars,  and  amidst  the  sound- 
ing of  trumpets  and  cymbals  they  sang 
the  words  of  Isaiah,  12:  3,  "  With  joy 
shall  ye  draw  water  out  of  the  wells 
of  salvation."  The  Ilallel  was  then 
sung.  Ps.  113-118.  Some  allege  that 
this  ceremony  was  not  performed  on 
the  eighth  day.    (There  is  evidence  that 


Age  33.] 


CHAP.  VII. 


141 


38  He  that  believeth  on  me,  as 
the  Scripture  hath  said,  out  *  of 

aPr.18.4.     Is.  38. 11.     c.  4. 14. 

it  was  done  on  each  day  of  the  feast.) 
But  if  not,  this  would  not  make  it  in- 
appropriate for  our  Lord  to  refer  to 
the  ceremony  of  the  preceding  seven 
days.  He  refers  to  the  water  here  as 
a  symbol  of  Himself,  or  of  His  gospel 
grace,  just  as  He  does  in  the  next 
chapter,  to  the  illumination  at  this 
feast,  when  He  speaks  of  Himself  as 
"  the  Light  of  the  world:'  The  later 
Rabbins  call  this  festivity  "The  Joy 
of  the  Law,"  because  the  water  was  a 
symbol  of  Divine  grace.  They  sup- 
posed the  passage  in  Isaiah  to  refer  to 
Messianic  times,  and  translated  it, 
"With  joy  shall  you  receive  the  new 
doctrine  from  the  chosen  ones  of  righte- 
ousness." Our  Lord  connects  His 
gospel  teaching  with  their  ceremonies, 
to  show  how  fully  the  doctrine  which 
He  brought  answered  to  all  the  shadows 
of  their  services,  and  best  realized  all 
the  expectations  which  their  ritual 
properly  called  forth.  He  tells  them, 
therefore,  that  He  was  Himself  the 
Great  Reality  of  what  they  rejoiced  in 
under  that  figure.  That  He  was  "  the 
living  water" — "the  water  of  Life" — 
"  the  Fountain  opened."  If  Stood  and 
cried.  He  was  accustomed  to  teach 
sitting.  Matt.  5:  1.  Now,  however, 
on  the  last  day  of  the  last  feast  which 
He  should  attend  prior  to  the  Passover 
in  which  He  was  to  be  the  victim.  Wis- 
dom stood  and  cried  standing  in  the 
chief  place  of  concourse.  Prov.  1 :  20- 
23.  T[  If  any  man.  Whoever  he  be — 
Jew  or  Gentile — bond  or  free.  *[  Thirst. 
This  sense  of  thirst  is  used  to  ex- 
press that  intense  uneasiness  and  long- 
ing for  supply  and  satisfaction  which 
the  soul  often  feels.  They  were  fa- 
miliar with  these  terms  of  invitation 
in  the  Old  Testament  Scriptures — "  Ho 
every  one  that  thirsteth,  come  ye  to 
the  waters."  Is,  55  :  1.  And  this  was 
meant  to  announce  Himself  as  the  one 
pointed  to  by  Isaiah — as  the  "  fountain 
opened,"  (Zach.  13:  1,)  and  this  invi- 
tation as  that  which  the  prophets  had 
in  view.     It  is  not  intended  to  limit 


his  belly  shall  flow  rivers  of  living 
water. 


His  gospel  offer  to  those  who  shall  be 
able  to  prove  that  they  have  just  this 
intensity  of  desire,  called  thirst.  It  is 
not  meant  to  say  that  only  those  whose 
desire  for  salvation  is  so  deep  and 
anxious  as  to  answer  to  the  idea  of 
thirst,  can  be  allowed  to  come  to  Him. 
It  is  an  invitation — not  a  restriction. 
It  is  meant  to  invite  most  broadly  all 
who  will — not  to  limit  the  offer.  The 
emphasis,  therefore,  is  rather  upon 
the  words  '■'■  any  man"  and  Me,  than 
upon  the  word  '^thirst."  For  thirst  is 
taken  as  that  intense  longing  for  some 
supply  to  fill  the  soul,  which  all  men 
have  in  some  shape — and  to  all,  there- 
fore, the  Saviour  would  make  known 
that  He  alone  can  meet  the  desire, 
and  satisfy  the  need.  As  though  He 
had  said — 

"  Ho !  ye  who  pant  for  living  streams, 

And  pine  away  and  die  ; 
Heye  you  may  quench  your  raging  thirst 

With  springs  that  never  dry." 

38.  Faith  is  here  set  forth  as  the 
great  requisite.  1[  As  the  Scripture, 
&c.  The  reference  is  to  the  promise 
of  living  water  flowing  from  the  be- 
liever: and  the  difl&culty  is,  that  a 
promise  in  such  terms  is  not  to  be 
found.  But  we  understand  Him  to 
refer  to  the  Scripture  as  somewhere 
substantially  conveying  this  idea.  And 
we  find  it  in  the  very  connexion  of  this 
ceremony,  where,  in  Ezek.  47 :  1-12, 
and  in  Zech.  14:  8,  living  water  is 
spoken  of  as  flowing  forth  from  Jeru- 
salem and  from  the  temple.  Now  the 
temple  was  the  sacred  residence  or 
seat  of  God  on  earth.  But  God,  by 
His  Spirit,  should  dwell  among  men, 
and  in  them,  when  Christ  should  ascend 
on  High  and  receive  gifts  for  them. 
Ephes.  4:8;  Ps.  68:  18,  Therefore, 
the  Christian  is  spoken  of  by  the 
apostle  as  the  temple  of  the  Holy 
Ghost.  1  Cor.  6  :  19.  Hence,  as  "  liv- 
ing waters"  of  spiritual  influence 
should  go  forth  from  the  Christian 
church,  as  the  temple  of  God  and  the 
New  Jerusalem — so  also  should  they 


142 


JOHN. 


[Age  33. 


39  (But  this  spake  he  of  the  ^   Holy  Ghost  was  not  yet  given; 


Spirit,  which    they   that    believe 
on  him  should  receive  :    for  the 


o  Is.  41  3.    Joel  2. 


5.7.    Ac.  2.17, 


flow  forth  from  each  believer.  And 
this  should  be,  when  God  by  His  Spirit 
should  dwell  among  men,  (Ps.  68: 
18,) — "tabernacle  with  men" — and 
dwell  in  the  believer  as  His  temple. 
Gal.  4:  6;  1  Cor.  3:  16.  The  next 
verse  shows  this  to  be  the  true  expla- 
nation— as  it  refers  to  the  fact  that  the 
ascension  of  Christ  to  receive  gifts  for 
men,  was  the  condition  upon  which  the 
Holy  Ghost  was  to  be  given. 

39.  TJiis  spake  He.  This  is  the  ex- 
planation thrown  in  by  the  Evangelist 
to  show  that  the  gift  of  the  Spirit  and 
His  indwelling  in  each  believer,  is 
what  our  Lord  spake  of  in  the  general 
reference  to  the  Scripture  promise  in 
vs.  88.  Accordingly  we  find  that  the 
apostle  understands  the  Old  Testament 
promise  (Ps.  68:  18,)  in  the  same 
sense :  for  where  he  refers  to  it  in 
Ephes.  4 :  8,  he  goes  on  to  speak  of 
the  various  gifts — "some  apostles  and 
some  prophets  and  some  pastors  and 
teachers " — all  of  which  are  to  flow 
forth — "for  the  perfecting  of  the 
saints,  for  the  work  of  the  ministry, 
for  the  edifying  (building  up)  of  the 
body  of  Christ."  Ephes.  4:  11,  12. 
Therefore,  the  explanation  of  the 
Evangelist  is  as  much  as  to  say,  that 
our  Lord  did  not  mean  to  quote  in  the 
very  terms,  any  promise  of  the  Old 
Testament,  yet  He  spake  these  words 
in  reference  to  the  Spirit  which  be- 
lievers should  (according  to  the  promi- 
ses,) receive,  that  is,  after  His  own 
ascension.  ^  lor.  The  reason  is  an 
important  one,  as  has  been  already 
shown.  The  Spii'it's  more  special  effu- 
sion and  ministration  was  made  to 
depend  on  Christ's  ascension.  *[  JS^ot 
yet.  The  word  ^^  (jivcn'"  is  not  neces- 
sary to  be  Fupplied.  "  The  Spirit  teas 
not"  simply  means  that  it  was  not  yet 
the  season  of  the  Spirit's  dispensation — 
just  as  it  is  written  in  Mark  11 :  13, 
^Hhe  time  of  figs  was  not."  The  Spirit 
had  not  come  in,  as  the  other  Comforter^ 


because  that  Jesus  was  not   yet 
glorified.) 


promised.  Ch.  14:16;  15:26;  16:7. 
The  event  of  Christ's  ascension  was  sig- 
nalized by  the  outpouring  of  the  Spirit 
at  Pentecost,  (Acts  2:  33,)  which  was  a 
token  of  what  was  to  be  expected  in  the 
church,  and  a  fulfillment  in  part  of  the 
prophecy  in  Joel  3:1;  Ezekiel  36 :  25 ; 
39  :  29,  and  Zachariah  12 :  1 ;  Isaiah 
32:  15;  39:  29.  Of  course  it  is  not 
intended  to  say  that  the  Spirit  was  not 
at  all  imparted — nor  at  all  working 
in  believers  and  the  church — for  it 
wrought  in  the  prophets  and  all  saints 
from  pious  Abel,  (Heb.  11,)  and  not  a 
soul  ever  believed  in  Christ,  or  wrought 
righteousness  without  the  Spirit — for 
faith  is  one  of  the  fruits  of  the  Spirit. 
Gal.  5 :  22.  \  Glorified.  It  is  John's 
object  to  set  forth  the  glorious  dignity 
of  Christ  and  of  His  work,  and  he 
shows  all  the  events  as  steadily  tend- 
ing to  Christ's  glorification.  See  intro- 
duction. His  death  was  even  to  lead 
to  His  being  glorified,  as  he  should 
thus  be  exalted  to  the  riglit  hand  of 
power  on  the  Mediator's  throne.  The 
Psalm  already  quoted,  (68:  18,)  con- 
templates Him  as  having  ascended  on 
high,  and  having  led  captivity  captive, 
and  having  received  gifts  for  men — while  M 
the  apostle  Paul  (Eph.  4:  8,)  has  it 
"i/e  gave  gifts  to  men" — because  He 
received  the  gifts  in  order  to  give  them — 
and  while  the  Psalmist  contemplates 
Him  as  receiving  them,  the  Apostle  con- 
templates him  as  bestowing  them,  dis- 
tributing them  graciously,  iu  the  church. 
Believers  did  not  receive  them  in  their 
full  measure  until  He  should  ascend  ou 
high,  and  receive  them  to  give  them  out 
according  to  the  promise  and  the  plan 
of  redemption.  Observe — 1.  These 
gifts  of  the  Spirit  are  paid  to  be 
"according  to  the  measure  of  the  gift 
of  Christ,"  (Eph.  4:  7,)  as  they  are  all 
of  grace.  And  yet  we  are  to  exercise 
them  according  to  the  proportion 
(measure)  of  faith.  Rom.  11:  6.  As 
Augustine   has   said,   "Each  is  filled 


Age  33.] 


CHAP.  VII. 


143 


40  Many  of  the  people  therefore, 
when  they  heard  this  saying,  said, 
Of  a  truth  this  is  the  Prophet.  " 


18.15,18.   c.6.14. 


according  to  the  size  of  that  vessel  of 
faith  which  each  brings  to  the  fountain. 
If  the  love  of  the  world  dwelleth  in 
thee,  there  is  no  room  in  thee  for  the 
love  of  God.  Pour  out  what  thou 
hast,  that  thou  mayest  receive  what 
thou  hast  not.  Each  according  to  his 
thirst  shall  find  drink  in  God."  2. 
We  pray  for  Christ's  ascension  gifts. 
They  are  gifts  of  grace  to  us — but  gifts 
of  merit  to  Him.  He  has  earned  them 
by  His  ftnished  work.  Hence,  it  was 
when  He  ascended  to  Heaven,  having 
triumphed  over  the  grave  and  death 
and  hell,  and  having  finished  what  was 
given  Him  to  do,  that  He  received 
these  gifts  for  men  (His  people,)  as  the 
reward  of  His  atoning  work.  Hence, 
He  said  to  His  disciples  on  the  very 
eve  of  His  crucifixion,  "If  I  depart, 
(to  Heaven,)  I  will  send  Him  (the 
Comforter,  the  Holy  Ghost,)  unto  you. 
For  if  I  go  not  away,  the  Comforter 
will  not  come  unto  you."  ch.  15:  7.  3. 
"  The  glorified  body  of  the  Lord  is  the 
temple  from  under  whose  threshold 
the  Holy  Spirit  flows  forth  to  us."  See 
ch.  1:  1(3;  Rom.  8:  11;  Col.  2:  9. 
4.  Christ  has  now  ascended.  He  is 
glorified  and  sitteth  at  the  right  hand 
to  shed  forth  freely  the  gifts  of  the 
Spirit.  "Ask  and  ye  shall  receive. 
I  will  give  unto  him  that  is  athirst,  of 
the  fountain  of  the  water  of  lile  freely." 
The  river  of  water  of  life,  clear  as 
crystal,  is  revealed  to  us  as  proceeding 
out  of  the  throne  of  God  and  of  the 
Lamb.  Rev.  22:  1.— 5.  The  Gospel 
provisions  are  represented  by  water, 

( 1)  in  their  suitableness — suited  to  every 
man  as  water  is  suited  to  his   thirst ; 

(2)  in  their  fullness — full  as  the  run- 
ning fountain  which  he  cannot  possibly 
exhaust ;  and  (3)  in  their  freeaess — 
free  as  the  gushing  spring  at  the  road- 
side for  every  thirsting  traveler.  6. 
As  this  living  water  is  a  icell-spring  in 
each  believer,  springing  up  to  ever- 
lasting life,  (ch.  4:  14,)  and  as  it  is  a 
flowing  stream,  which  is  to  fiow  forth 


41  Others  said,  This  is  the  " 
Christ.  But  some  said,  Shall « 
Christ  come  out  of  Galilee  ? 


from  every  Christian  bosom,  as  t'uly 
as  it  flows  forth  from  the  original 
source  to  him,  so  our  graces,  if  we 
have  them,  must  be  diffusive.  There- 
fore, divine  grace  in  the  heart  is  repre- 
sented as  light:  and  it  is  the  very 
property  of  light  to  shine.  It  is  not 
light  unless  it  shines.  "As  every  one 
hath  received  the  gift  so  let  him  minis- 
ter." 1  Pet.  4:  10.  "By  their  fruits 
ye  shall  know  them."  Matt.  7 :  20.  If 
each  believer  were  a  flowing  spring  of 
Christian  influence,  how  soon  the 
knowledge  of  God  would  cover  the 
earth  as  the  waters  fill  th-e  sea. 

40.  Many.  There  was  a  division 
among  them,  Cas  there  always  will  be,) 
some  approving,  some  rejecting.  So  it 
was,  all  along,  (vs.  12,)  and  many  were 
inclining  to  Him.  vs.  31.  Here  also 
we  find  the  impression  wrought  by  His 
sweet  and  tender  invitation — His  bold 
defence — His  earnest  manner,  (as  He 
stood,  that  all  might  see,  and  cried  that 
all  might  hear,)  and  especially  by  the 
secret  working  of  that  Divine  Spirit, 
which  as  yet  was  only  partially  dis- 
pensed, t  The  Prophet.  That  is,  the 
Prophet  who  was  predicted  as  to  come, 
(Deut.  18:  15-18,)  the  prophet  like 
unto  Moses — of  whom  some  thought 
one  thing  and  some  another.  See  ch. 
1:  21;  Matt.  16:  14;  ch.  6:  14;  4:19. 
The  impression  made  upon  the  people, 
of  His  being  the  great  prophet  who 
was  to  come,  is  expressed  in  the  lan- 
guage of  conviction,  "Of  a  truth" — 
really — certainly  this  is  He.  It  is  as 
in  the  case  of  the  centurion.  Matt.  27; 
54.  So  Matt.  14:  33;  ch.  4 :  42;  6: 
14;  7:  26. 

41.  The  Christ.  Some  of  the  Jews 
held  that  the  prophet  who  was  to 
come,  was  diff'erent  from  the  Messiah, 
and  was  to  herald  His  coming.  Others 
held  that  he  was  the  same  with  Christ. 
Here  they  seem  to  be  distinguished. 
Some  took  Jesus  for  the  prophet,  and 
others  for  the  Christ  Himself  See  ch. 
1  :  20.     f  But  some  said.     These  ob- 


144 


JOHN. 


[Age  33. 


42  ITatli  not  the  Scripture  said, 
That  Christ  '^  coineth  of  the  seed 
of  David,  and  out  of  the  town 
of  Bethlehem,  ^  where  David  " 
was. 

43  So  there  was  a  division  among 
the  people  because  of  him. 

oPs.132. 11.  Je.  23.5.  6  Mi.  5.  2.  Lu.  2. 4.  cl  Sam. 
16. 1,  5. 


jectors  were  always  ready,  ever  stifling 
by  the  scripture  itself  the  yearnings  of 
faith.  A  true  sample  this,  of  the 
world's  wisdom  in  things  spiritual. 
Knowing  so  much,  yet  knowing  so 
little — ready  enough  to  bring  forward 
difficulties  and  pick  flaws,  but  not  at 
all  ready  with  the  proper  explanations, 
even  when  they  are  plain  to  a  child. 
TT  Out  of  Galilee.  This  was  a  sheer 
perversion  of  the  facts,  as  contrary  to 
the  scripture  which  they  professed  to 
know  all  about.  The  facts  were  in 
exact  and  wonderful  harmony  with  the 
scripture.  The  hint  of  His  connexion 
with  Galilee,  was  given  in  Isaiah  9  : 

1,  2.  (Comp.  Matt.  4 :  15,)  while  it  was 
not  true  that  Christ  came  out  of  Gali- 
lee, in  the  sense  of  His  being  born 
there.  Observe. — How  often  the  car- 
nal heart  in  its  prejudice  against  the 
truth,  is  ready  to  distort  the  facts,  and 
to  quote  Scripture  to  sustain  errors — 
when  if  the  facts  could  only  be  known, 
and  the  truth  thoroughly  sifted,  scrip- 
ture would  never  contradict  the  reality. 
All  the  facts  in  nature — as  in  Geology, 
Astronomy,  &c.,  are  sometimes  very 
boldly  brought  forward  as  contradictory 
to  the  Scripture,  when  if  the  two  books 
of  God's  revelation — in  Nature  and  in 
the  Inspired  word — were  understood, 
they  would  be  found  most  exactly  to 
agree.  Our  Lord  was  brought  up  in 
Nazareth  of  Galilee,  but  He  came  out 
of  Bethlehem — that  is,  was  boim  there. 

2.  How  often  men  who  seem  very  zealous 
for  the  Scripture,  use  it  against  Christ 
and  against  the  truth  as  it  is  in  Jesus. 

42.  The  Scripture.  So  many  events 
had  occurred  since  our  Lord's  birth — 
and  that  was  so  strangely  away  from 
His  home,  at  Bethlehem,  where  the 
parents  were  on  a  passing  visit  for  the 
taxing — and  He  was  so  short  a  time  at 


44  And  some  of  them  would 
have  taken  him ;  but  no  man  laid 
hands  on  him. 

45  Then  came  the  officers  to  the 
chief  priests  and  Pharisees ;  and 
they  said  unto  them,  Why  have 
ye  not  brought  him  ? 


Bethlehem,  before  the  flight  into  Egypt 
and  the  return  to  Nazareth,  that  it  is 
not  strange  if  He  seemed  to  the  people, 
to  have  been  born  at  Nazareth,  rather 
than  at  Bethlehem.  Joseph  does  not 
seem  to  have  been  generally  known,  as 
"of  the  house  and  lineage  cf  David." 
But  it  was  well  understood  among  the 
people  from  the  prophecies  of  the  Old 
Testament,  that  Christ  was  to  be  of 
royal  descent,  and  was  to  be  born  at 
Bethlehem.  2  Sam.  7:  12;  Jer.  23: 
5,  6 ;  33 :  15,  16 ;  Ps.  132  :  11  ;  I\Iicah 
5:  2. 

43.  A  division.  Literally,  a  schism. 
There  were  two  parties,  and  now  they 
began  to  take  positive  sides,  so  as  to 
form  two  bodies  ;  the  supporters  and  the 
persecutors  of  our  Lord.  So  it  came 
to  pass,  according  to  His  own  predic- 
tion, that  He  came  to  bring  a  sword 
instead  of  peace,  (Luke  12  :  51 :  1  Cor. 
14:  33;)  not  as  though  this  was  the 
aim  or  the  proper  efi"ect  of  His  mis- 
sion, but  because  of  the  perverseness 
of  men,  by  which  a  man's  foes  should 
be  they  of  his  own  household.  Matt. 
10 :  36. 

44.  Some  of  His  opposers  had  it  in 
their  hearts  to  seize  Him,  as  we  have 
before  found  in  vs.  30.  It  is  not  for 
lack  of  the  disposition,  that  they  keep 
hands  off  of  Him.  They  are  still  held  in 
check  by  a  Divine  power,  because  His 
hour  for  suffering  death  had  not  yet 
come,  as  is  stated  already  in  vs.  30. 
There  were  not  wanting  many  from 
the  multitude  attending  at  the  feast, 
who  were  ready  to  serve  the  chief 
priests  and  Pharisees.  And  as  they 
had  officers  out,  commissioned  to  tako 
Him,  so  they  were  careful  to  have  also 
enough  of  the  crowd  in  their  cruel 
interest. 

45.  The  officers.  These  were  probably 


Age  33.] 


CHAP.  VIIL 


145 


46  The  officers  answered,  Never 
*  man  spake  like  this  man. 

47  Then    answered    them    the 
Pharisees,  Are  ye  also  deceived  ? 


the  same  as  are  spoken  of  in  vs.  32, 
as  having  been  sent  by  the  Sanhedrim 
to  take  Him,  or  to  stand  prepared  at 
least,  and  watch  their  opportunity. 
They  had  already  been  on  the  watch 
during  this  public  excitement,  and  had 
probably  heard  His  discourse  at  the 
close  of  the  Feast  of  Tabernacles,  vs. 
37.  This  discourse  had  impressed 
many  of  the  people,  vs.  40,  And  we 
find  that  even  these  officers  were  deeply 
moved.  ^  W/ii/.  It  is  not  unlikely 
that  the  Sanhedrim  were  in  council, 
informally,  at  least,  and  awaiting  some 
report  from  the  officers.  They  seem  to 
have  expected  the  arrest  to  be  made, 
and  to  have  been  disappointed  that  He 
was  not  brought  to  them — at  least 
that  the  officers  returned  without  Him. 

46.  Never  man.  They  do  not  say  it 
was  for  lack  of  opportunity  or  of  suffi- 
cient force  to  take  Him,  or  for  fear  of 
the  people — but  simply  that  His  won- 
derful discourse  had  held  them  back. 
It  was  doubtless  his  august  manner — 
showing  somethinjc  of  His  divinity — 
that  moved  them,  even  though  they 
may  not  have  quite  appreciated  His 
doctrine.  Matt.  7 :  29.  Yet  the  tender 
invitations  which  He  gave,  coupled 
with  His  earnest  and  convincing  de- 
fence, appealed  to  the  conscience  of 
tlie.-e  men,  and  they  could  not  resist. 
Even  Stephen's  discourse  had  such  ir- 
re^sistible  power  with  the  conscience. 
Acts  7  :  — .  We  see  that  these  officers 
choose  rather  to  meet  the  frown  of  the 
Sanhedrim  than  to  lay  violent  hands 
on  such  an  one  as  He.  How  could 
they  seize  one  as  a  criminal  from  whose 
lips  such  words  of  love  and  pity  flowed? 
They  come  back  to  the  Sanhedrim, 
preaching  Christ.  Augustine  says, 
"  He  ivhose  life  was  lightning,  had  words 
of  thunder !" 

47.  Are  ye  also.  In  vs.  12,  we  find 
Jesus  charged  with  deceiving  the  people. 
The  cutting  question  now  put  to  these 

13 


48  Have  any  of  the  rulers  ^  or 
of  the  Pharisees  believed  on  him  ? 

49  But  this  people,  who  knoweth 
not  the  law,  are  cursed. 

5Je.5.4,5.    c.  12.  42.    1  Cor.  1.26. 

officers  is.  Are  you  also  allowing  your- 
selves to  be  cheated  by  this  impostor? 
Are  you  giving  heed  to  His  claims,  and 
believing  blindly  in  His  pretensions  ? 

48.  The  favorable  report  of  the  offi- 
cers is  further  rebuked  by  the  ques- 
tion, whether  they  had  any  authority 
for  believing  in  Jesus  from  the  example 
of  any  of  the  Sanhedrim.  As  much  as 
to  say.  Wait  till  some  of  us  have  be- 
lieved, who  are  the  proper  leaders  of 
the  public  sentiment,  and  who  have  a 
right  to  know  whether  He  is  true  or 
false. — It  is  not  unlikely  also  that  they 
began  to  fear  lest  this  strange  report 
of  their  officers  might  have  had  somo 
such  ground  as  this,  and  lest  some 
"ruler"  or  Pharisee  had  indeed  be- 
lieved. Jairus,  Joseph  of  Arimathea, 
and  Nicodemus  were  rulers,  and  be- 
lievers: and  in  ch.  12  it  is  recorded 
that  "among  the  chief  rulers  many 
believed  on  Him,  but  because  of  the 
Pharisees  they  did  not  confess  Him, 
lest  thev  should  be  put  out  of  the  syna- 
gogue."' Ch.  12:  42. 

49.  But  this  people.  This  common 
people — this  crowd — this  rabble — as 
distinct  from  the  rulers,  &c.  The 
language  is  that  of  vexation  and  con- 
tempt. They  accuse  the  populace  of 
being  an  ignorant  mob,  who  had  no 
right  to  have  any  opinion,  at  least  none 
of  their  own,  and  none  dIflFerent  from 
that  of  these  learned  and  official  men. 
And  so  they  pronounced  them  cursed — 
not  in  any  formal  sentence  of  the 
court — for  it  was  spoken  rather  in 
scorn  of  the  crowd,  with  whom  these 
officers  were  supposed  to  sympathize. 
It  will  be  remembered  that  it  was  on 
account  of  some  manifestation  of  favor 
toward  Him  on  the  part  of  the  multi- 
tude, that  they  had  sent  these  officers 
to  take  Him,  vss.  31,  32.  Observe— 
1.  The  testimony  of  the  people,  and 
of  these  officers,  to  our  Lord's  wonder- 
ful discourse.     What  must  have  been 


146 


JOHN. 


[Age  83. 


50  Nicodemiis  saith  unto  them, 
(^he  that  came  ^  to  Jesus  by  nighty 
being  one  of  them,) 

51  Doth  ^  our    law   judge   ani/ 

ac.3.2.    Ito  him.    5  De.  17.  8.    Pr.  18. 13. 


the  aspect,  tone,  manner  and  doctrine 
of  the  Saviour,  to  send  tLese  men  back 
with  such  a  report,  when  they  were 
sent  to  seize  Him — and  sent  by  the 
highest  in  church  authority.  Doubt- 
less, however,  it  was  the  unseen  and 
powerful  working  of  the  Holy  Spirit 
through  the  natural  conscience  which 
held  them  in  check.  2.  How  often 
those  who  have  gone  to  the  sanctuary 
to  lay  violent  hands  on  the  minister 
of  the  gospel,  have  been  powerless, 
and  have  returned  converted.  3.  The 
chief  priests  of  a  superstitious  and 
corrupt  hierarchy,  as  the  popes,  and 
archbishops  of  the  papacy,  have  often 
*'sent  officers"  of  the  State  to  seize 
and  murder  the  servants  of  Christ. 
They  are  as  intent  upon  it  now  as  ever 
— and  nothing  keeps  them  in  check, 
where  they  have  the  power,  except  it 
be  the  Divine  arm,  for  the  time. 

50.  After  this  question  of  the  San- 
hedrim to  the  officers,  (vs.  48,)  how 
startled  they  must  have  been  to  hear 
one  of  their  otvn  body  speak  out,  who 
hitherto  had  been  only  a  secret  be- 
liever, ch.  3 :  1,  &c.  Inasmuch  as 
they  accused  the  people  of  not  knoiviiTg 
the  laio,  so  as  to  judge  of  Christ's 
pretensions,  Nicodemus  takes  up  the 
charge,  and  puts  it  home  to  them.  He 
reminds  them  of  the  law  of  Moses,  that 
no  one  was  to  be  condemned,  unheard. 
Exod.  23 :  1 ;  Deut.  1 :  16,  17,  19,  15. 
The  Sanhedrim  were  likely  in  session, 
and  had  intended  at  heart  to  condemn 
Jesus  at  once,  as  soon  as  the  officers 
should  bring  Him.  It  would  seem 
that  the  Sanhedrim  had  sent  the  offi- 
cers, (vs.  32,)  for  "the  Pharisees  and 
chief  priests"  are  they — and  it  was 
{),gainst  such  hastj^  informal,  and  ille- 
gal procedure,  that  Nicodemus'  ques- 
tion is  directed.  Hence  it  turns  out, 
that  these  sticklers  for  the  law,  are 
the  very  men  who  are  breaking  the 
law.   And  so  it  was  throughout.     They 


man  before  it  hear  him,  and  know 
what  he  doeth  ? 

52  They  answered  and  said  unto 
him.  Art  thou   also  of  Galilee? 


were  very  jealous  of  the  Sabbath — so 
much  so,  that  they  would  have  the 
bones  of  Jesus  broken  on  the  cross, 
and  a  hasty  end  put  to  His  life,  lest 
the  Sabbath  hours  should  be  encroach- 
ed upon!  Ch.  19:  31.  What  hypocrisy 
is  not  the  humrn  heart  capable  of? 
Observe. — It  is  a  bad  sign  when  men 
are  very  particular  about  the  externals 
of  religion — the  mode  of  public  wor- 
ship, form,  &c.,  and  perfectly  regard- 
less of  justice  and  right,  as  between 
man  and  man.  This  was  our  Lord's 
denunciation  against  these  very  men — 
"tithing  mint,  and  anise,  and  cummin, 
and  omitting  the  weightier  matters  of 
the  law,  judgment,  mercy  and  faith." 
Matt.  23 :  23. 

52.  Art  thou  also,  &c.  They  reply 
to  the  sober,  weighty  question  of  Nico- 
demus, not  with  argument,  but  with 
ridicule.  This  shows  their  bloody 
purpose.  They  had  already  concluded 
against  Christ  without  trial.  Hence, 
they  felt  more  keenly  the  home  ques- 
tion of  one  of  their  number.  This  is 
the  answer  they  had  least  expected 
to  their  inquiry,  whether  any  of  the 
rulers  had  believed  on  Him.  They 
see,  and  they  are  worried  by  the  fact, 
that  the  contagion  is  spreading  and 
even  invading  their  own  ranks.  "What 
else  can  they  say  in  reply  ?  In  utter 
lack  of  reason  they  must  use  ridicule. 
They  even  descend  to  personal  sneers. 
They  want  to  know  if  he  is  also  one  of 
them — and  a  Galilean,  as  Jesus  Him- 
self, and  as  most  of  His  followers. 
So  they  accused  Peter  in  the  judgment 
hall,  "  Of  a  truth  this  fellow  also  was 
with  Him,  for  he  is  a  Galilean."  Their 
contempt  for  Galilee,  and  their  vexa- 
tion made  them  lose  sight  of  the  history. 
For  it  was  not  unknown  to  them  that 
some  of  their  own  prophets  had  arisen 
out  of  Galilee,  that  is,  had  beeii  horn 
there.  At  least,  Jonah  and  even  Eli- 
jah, the  greatest  of  the  prophets,  were 


Age  83.] 


CHAP.  VIII. 


147 


Search  and  look  :  for  out  of  G-ali- 
lee  "  ariseth  no  prophet. 

53  And  every  man  went  unto 
his  own  house. 


Galileans;  perhaps  also  Nahuni  and 
Hosea.  Yet,  at  the  risk  of  thtir  own 
boasted  learning  in  the  Scriptures,  they 
dare  Nicodemus  to  search  and  see. 
Luther  says,  "  Nicodemus's  words 
touched  their  conscience  and  confused 
them  so  that  they  did  not  know  what 
they  said."  They  may  have  meant 
that  no  prophet  who  was  predicted  as 
to  come,  was  to  arise  out  of  Galilee — 
and  hence,  they  challenge  him  to  exam- 
ine the  Scriptures  as  to  whence  "the 
prophet''  predicted  as  the  Messiah,  or  as 
the  herald  of  the  Messiah,  was  to  arise. 
53.  The  Sanhedrim  seems  to  have 
broken  up  in  some  confusion — and  so 
far,  the  protest  of  Nicodemus  had 
effect.  This  verse  which  relates  the 
scattering  of  the  chief  priests  and 
Pharisees  to  their  respective  homes,  is 
closely  connected  with  the  first  verse 
of  the  following  chapter;  and  they 
should  not  thus  have  been  separated. 
For  the  contrast  is  meant  to  be  shown 
between  our  Saviour's  course  and 
theirs.  They  went  to  their  own  houses. 
Jesus,  who  had  no  home  of  His  own, 
went  to  the  mount,  where  he  often 
resorted  from  the  city  and  from  His 
persecutors,  for  meditation  and  prayer. 


CHAPTER  VIII. 

JESUS  went  unto  the  Mount  of 
Olives. 


CHAPTER  VIII. 

This  passage,  (1-12, )  with  the  closing 
verse  of  ch.  7,  is  judged  by  many 
critics  to  be  spurious.  Alford  regards 
this  as  an  authentic  fragment  of  Apos^ 
tolic  teaching,  which  was  esteemed  too 
valuable  to  be  lost,  and  was  therefore 
adopted  into  the  sacred  text,  in  or  soon 
after  the  4th  century.  It  is  not  found 
in  many  of  the  ancient  manuscripts 
and  versions,  and  there  are  three  dif- 
ferent texts  of  it,  which  is  remarkable, 
while  many  words  and  idioms  are  found 
here  which  are  not  elsewhere  used  by 
John.  Besides,  vs.  12  would  connect 
very  well  with  vs.  52,  ch.  7.  So  that 
it  is  difiicult  to  decide  whether  it  is 
genuine  or  not. 

This  brief  history  has  given  great 
diflficulty  to  interpreters.  It  is  so  brief, 
and  gives  so  few  of  the  circumstances, 
as  to  make  it  doubtful  with  many  how 
the  plot  against  our  Lord  is  to  be  un- 
derstood, in  this  case.  vs.  G. 

1.  Jesus  went.  While  every  one  of  His 
opposers  retired,  in  confusion,  each  to 
his  own  house,  our  Lord  retired  to  the 
mountain  where  He  so  frequently  re- 
sorted.   T[  Of  Olives.    This  is  a  high  hill 


148 


JOHN. 


[Age  83. 


T  2  And  early  in  the  morn- 
ing he  came  again  into  the  temple, 
and  all  the  people  came  unto  him; 
and  he  sat  down,  and  taught  them. 
3  And  the  scribes  and  Pharisees 
brought  unto  him  a  woman  taken 


rising  quite  abruptly  from  the  Valley  of 
Jehoshaphat,  and  overlooking  Jerusa- 
lem on  the  east  side.  At  its  foot,  be- 
tween the  city  and  the  hill,  is  the  brook 
Cedron,  and  on  its  slope,  just  across 
the  brook,  is  the  garden  of  Gethsema- 
ne.  eh.  18:  2.  A  winding  footpath 
leads  over  the  hill  to  Bethany  (ch.  11 : 
1,)  on  the  other  side.  Our  Lord  seems 
to  have  passed  the  night  on  the  mount, 
perhaps  at  Bethany,  where  He  was 
wont  to  resort,  (ch.  11:  3,  5,)  away  from 
the  bustle  and  turmoil  of  the  crowded 
city,  and  from  the  malice  of  His  ene- 
mies. 

g84.    The  Woman   taken   in  Adul- 
tery.— Jerusalem. 

Matt.       I      Mark.       1       Luke.        I         Johu. 

I  I  Is.  2-11. 

2.  The  temple.  Not  the  temple  pro- 
per, but  the  po7-ch  of  the  temple.  There 
He  was  wont  to  teach.  This  sacred 
building,  with  all  its  courts,  stood  on 
the  steep  edge  of  the  precipice,  oppo- 
site the  Mount  of  Olives,  Avith  Cedron 
and  Gethsemane  between.  From  the 
mount,  (or  hill,)  therefore,  as  He  went 
in  and  out  daily,  '*  He  beheld  the 
city,"  (Luke  19:  41,)  and  in  front  of 
all  its  buildings  rose  the  temple,  the 
scene  of  His  labors. 

5.  As  He  was  teaching  the  people, 
His  persecutors  of  the  Sanhedrim  made 
trouble.  It  is  not  said  whether  they 
brought  this  woman  to  our  Lord  in  the 
course  of  any  legal  proceeding  against 
her,  or  not — but  it  is  rather  implied 
that  it  was  for  the  purpose  of  involving 
Him  in  difficulty.  Probably  it  was  as 
they  were  taking  her  to  the  tribunal  in 
the  temple,  where  the  court  of  the  San- 
hedrim sat,  that  they  took  this  oppor- 
tunity of  perplexing  Jesus— "The  Ro- 
mans, iu  settling  the  provincial  govern- 


in  adultery ;  and  when  they  had 
set  her  in  the  midst, 

4  They  say  unto  him,  Master, 
this  woman  was  taken  in  adultery, 
in  the  very  act. 

5  Now  ^  Moses  in  the  law  com- 


ment of  Judea,  which  they  had  con- 
quered, deprived  the  Jewish  tribunals 
of  the  power  of  inflicting  capital  pun- 
ishments. Ch.  18:  31.  The  law  of 
Moses,  however,  was  understood  as 
condemning  adulterers  to  be  stoned  to 
death.  This  woman  had  been  taken 
in  a  way  to  make  her  guilt  most  clear 
Jesus,  therefore,  as  they  supposed, 
must  determine  against  the  law,  which 
inflicted  death — or  against  theEomans, 
who  suifered  them  not  to  put  nny  one 
to  death,  and  who  would  still  less  have 
allowed  it  for  such  a  crime  as  adul- 
tery, Avhich  was  not  a  capital  offence 
among  them." — Greenleafs  Testimony. 
Tl  Stoned.  The  punishment  for  this 
crime,  by  the  Jewish  law,  was  death. 
It  is  not  said  expressly  that  it  should 
be  by  stoning.  Lev.  20:  10;  Deut.  22: 
22-25;  compare  Exod.  31  :  14;  35:  2, 
with  Num.  15:  35,  36.  Strangling  was 
the  common  idea  of  capital  punishment 
in  Scripture,  as  we  gather  from  the 
Rabbins,  because  it  was  the  easiest  of 
the  four  modes  in  use  among  them — 
viz.,  stoning,  burning,  beheading, 
strangling.  "There  were  eighteen 
crimes  to  be  punished  with  stoning. 
The  mode  was  this — The  offender  was 
led  to  a  place  without  the  gates,  two 
cubits  high,  his  hands  being  bound. 
From  hence  one  of  the  witnesses 
knocked  him  down,  by  a  blow  upon 
the  loins.  If  that  killed  him  not,  the 
witness  lifted  up  a  stone,  being  the 
weight  of  two  men,  which  chiefly  the 
other  witness  cast  upon  him.  If  that 
killed  him  not,  all  Israel  threw  stones 
upon  him.  The  party  thus  executed 
being  quite  dead,  was  afterwards,  in 
greater  ignominy,  hanged  on  a,  tree 
till  towards  the  sunset,  at  which  time 
he  and  the  tree  were  both  buried." — 
Goduyn.  In  Pent.  22:  20-25,  four 
species  of  fornication  axe  mentioned ; 


Age  33.] 


CHAP.  YITI. 


149 


manded  us,  that  such  should  be 
stoned  :  but  what  say  est  thou  ? 

6  This  they  said  tempting  him, 
that  they  might  have  to  accuse 
him.  But  Jesus  stooped  down,  and 
with  li  is  finger  wrote  on  the  ground, 
as  though  he  heard  them  not. 

7  So  when  they  continued  asking 
him,  he  lifted  up  himself,  and  said 
unto  them,  He  that  is  without  sin 


with  the  first  and  third  (20  and  23) 
the  punishment  of  death  by  stoning  is 
named — with  the  second  and  fourth, 
(vss.  22  and  25,)  it  merely  said  '■'■  diey 
In  Ezek.  16:  38-40,  this  crime  was 
punished  b}^  stoning  and  thrusting 
through  with  a  sword.  If  the  adul- 
teress was  the  daughter  of  a  priest, 
she  was  to  be  burned  to  death. 

6.  Tempting.  Putting  Him  to  a  test, 
in  oi-der  to  get  a  ground  of  accusation 
ag'unst  him.  How  they  hoped  to  en- 
tangle Him  is  not  stated.  But  if  He 
had  decided  that  she  should  be  put  to 
death,  they  might  accuse  Him  of  in- 
terfering with  the  State,  who  legally 
claimed  the  power  of  life  and  death, 
though  they  often  waived  it  as  in  the 
case  of  Stephen.  If  He  decided  to  let 
her  go,  they  might  accuse  Him  of 
sanctioning  crime  and  abrogating  their 
law,  Augustine,  Luther  and  Calvin 
understand  it  rather  thus — If  He  said 
yea,  they  would  charge  Him  with  de- 
ciding against  that  compassion  to  sinners 
which  He  preached.  If  He  said  nay, 
they  would  hold  Him  as  in  opposition 
to  Moses.  Tf  Wrote  on  the  ground. 
This  was  a  common  mode  of  showing 
one's  unwillingness  to  attend — or  of 
expressing  one's  indifference.  If  As 
though.  This  last  clause  is  not  in  the 
original,  but  is  added  by  the  trans- 
lators, and  conveys  to  some  a  wrong 
impression,  as  though  our  Lord  meant 
to  deceive.  It  was,  rather,  a  customary 
way  of  showing  that  He  meant  to  pay 
no  attention  to  their  inquiry  ;  and  they 
would  so  understand  it. 

7.  They  continued  to  ask  (inquire) 
as  before,  pressing  the  question,  and 

13* 


among  you,  *  let  him  first  cast  a 
stone  at  her, 

8  And  again  he  stooped  down^ 
and  wrote  on  the  ground. 

9  And  they  which  heard  zV,  being 
convicted  by  their  own  conscience, 
went  out  one  by  one,  beginning  at 
the  eldest,  even  unto  the  last;  and 
Jesus  was  left  alone,  and  the  wo- 
man standing  in  the  midst. 

oDe.  17.  7.    Eo.2.  1,  22. 

determined  to  entangle  Him  l:i  some 
difficulty.  This  led  Him  at  letgth  to 
reply.  If  Without  sin.  Withoui  sin  of 
this  kind — (not,  sinless,  nor  fre^e  from 
this  particular  sin,  as  it  can  &;£/rfcely 
be  supposed  that  all  of  them  ^erc 
adulterers,  but) — free  from  sins  of  un- 
deanness.  He  meant  to  turn  the  tables 
upon  themselves,  and  to  confound  them 
by  convincing  them  all  of  sin.  He  was 
sent,  not  to  deal  with  this  or  that  par- 
ticular sin,  but  with  all  sin — and  He 
could  charge  them  all  with  grievous 
sin,  as  He  was  the  searcher  of  hearts. 
Therefore  He  challenges  any  one  who 
could  boast  freedom  from  all  such  sin, 
to  step  forward  and  first  cast  the  stone. 
This  was  to  be  done  by  the  witnesses^ 
according  to  the  law,  (Deut.  17 :  7,) 
that  they  might  feel  their  responsi- 
bility in  giving  evidence, 

0.  They  had  said  that  the  law  com- 
manded that  such  should  be  stoned. 
They  now  perceive  that  they  them- 
selves were  such.  See  vs.  46,  ^  The 
eldest.  The  term  is,  presbyters — elders. 
It  seems  to  be  taken  here  not  officially, 
and  yet  may  have  respect  to  rank — 
tho?e  in  highest  repute — even  unto  the 
last,  or  lowest.  It  is  not  meant  that 
they  went  out  in  the  exact  order  of 
rank,  but  the  general  idea  is  express- 
ed, that  the  one  and  the  other  with- 
drew; and  it  is  also  hinted  that  when 
the  more  elevated  took  leave,  the  less 
had  less  courage  to  remain. — Thol. 
T[  Alone — with  the  woman,  without 
her  accusers,  who  had  gone  away. 
The  disciples  and  people  were  also 
there,  and  the  latter  He  addresses. 
vs.  12. 


150 


JOHN. 


[Age  33. 


10  When  Jesns  had  lifted  up 
himself,  and  saw  none  but  the 
■woman,  he  said  unto  her,  Wo- 
man, where  are  those  thine  ac- 
cusers ?  hath  no  man  condemned 
thee  ? 

11  She  said,  No  man,  Lord.  And 
Jesus  said  unto  her,  Neither  do  I 


10.  Condemned  thee.  He  had  chal- 
lenged any  innocent  one  among  them, 
to  act  as  witness  and  take  the  step 
required  of  witnesses  by  the  Law.  But 
this  would  make  such  an  one  declare 
himself  innocent,  while  he  would  really 
condemn  himself,  for  he  deserved  the 
same.  Therefore  none  came  forward. 
This  was  our  Lord's  most  sweeping 
sentence,  unexpectedly  bi-inging  them 
all  into  the  same  condemnation,  and 
driving  them  away  convicted  and  self- 
condemned.  They  had  shrunk  from 
taking  the  part  of  public,  judicial  pro- 
cess against  her,  and  thus  had  implied 
a  confession  of  their  own  guilt. 

11.  Neither.  Our  Lord  would  not 
take  judicial  measvircs  against  her,  as 
the  accusers  had  not  done  the  part 
prescribed  by  the  law,  and  He  would 
not  do  the  witnesses'  part  of  throwing 
the  first  stone.  Neither  would  He  act 
as  a  magistrate,  since  He  did  not 
claim  civil  authority.  Luther  says: 
*'  He  does  not  take  from  them  their 
rights,  and  He  lets  INIoses  alone — says 
neither  yea  nor  nay,  but  in  a  masterly 
way  He  says  both  to  them.  Why  do 
you  not  what  Moses  commands?  K 
you  wish  to  judge  according  to  my 
kingdom,  let  the  case  be  with  me. 
For  my  judgment  is:  This  adulteress 
is  not  the  only  one — there  is  no  one  of 
you  that  is  not  just  as  perverse  and 
wicked."  They  came  to  Him  for  a 
judicial  decision,  vs.  5.  He  shows  in 
the  next  verse  that  He  regarded  her  as 
a  siuner,  and  condemned  her  in  this 
sense:  but  He  came  not  to  condemn 
the  world.  This  was  not  His  errand, 
to  enforce  penalties  and  cut  men  oJf 
from  hope,  but  that  the  world  through 
Him  might  be  saved. 


condemn  '^  thee  :  go,  and  sin  **  no 
more. 

^12  Then  spake  Jesus 
again  unto  them,  saying,  I  "  am 
the  light  of  the  world :  he  that  ^ 
followeth  me  shall  not  walk  in 
darkness,  but  shall  have  the  light 
of  life. 

OC.3. 17.    6  c.  5. 14.    cc.  1.4;  9.5.     dc.  12.  35,46. 


^  85.  Further  public  teaching  of 
OUR  Lord.  He  reproves  the  un- 
BELir-viNG    Jews,   and   escapes. — 

Jerusalem. 

Matt.        I        Mark.       |        Luke.       1      John. 

I  I  1 8.12-59. 

12.  This  verse  may  be  read  as  con- 
necting with  vs.  52,  ch.  7 — the  para- 
graph in  regard  to  the  woman  being 
thrown  in  as  a  parenthesis.  This  is  a 
continuation  of  the  discourse,  and  the 
incident  in  regard  to  the  woman  may 
easily  have  occurred  just  then,  and 
there,  in  the  treasury :  and  after  dis- 
posing of  it,  our  Lord  resumes  His 
discourse  to  the  disciples  and  the  peo- 
ple who  were  present,  while  the  perse- 
cuting, questioning  Pharisees  had  reti- 
red in  shame.  Hence,  this  verse  is 
introduced  by  the  word  "again,"  sig- 
nifying that  the  discourse  is  resumed. 
Our  Lord  here  proceeds  with  an  allu- 
sion to  the  custom  at  the  feast  of 
Tabei'nacles,  to  light  up  two  large 
golden  chandeliers  in  the  court  of  the 
women,  the  light  of  which  illuminated 
the  whole  city.  This  was  done  on  the 
first  night  of  the  feast,  and  some  sup- 
pose on  every  night.  And  as  before 
He  alluded  to  the  custom  of  carrying 
water  from  the  pool  of  Siloam,  (vs.  37: 
ch.  7:)  so  here  He  refers  to  the  other 
custom  as  to  Light,  and  proclaims 
Himself  to  be  what  that  signifies.  It 
is  to  be  considered  also,  that  the  Jew- 
ish doctors  were  accustomed  to  call 
themselves  "the  Light  of  the  world." 
Besides,  it  was  one  of  the  well  known 
titles  of  the  Messiah.  "Arise,  sliine, 
for  thy  Light  is  come."  Isa.  60:  1; 
42 :  6  ;  49  :  G.  So  this  Evangelist  had 
rei^resented  Him — as  the  Liyht,  and 
the  true  Light ^   which  lighteth  every 


Age  33.] 


CHAP.  VIII. 


151 


13  The  Pharisees  therefore  said 
unto  him,  Thou  "•  bearest  record  of 


man  that  cometh  into  the  world,  (ch. 
1,  and  notes,)  as  that  Light  also,  pre- 
eminent and  superior  to  lesser  lights, 
like  the  Baptist,  who  was  only  as  a 
morning  star  to  the  sun,  heralding  His 
way  by  a  faint  reflection  of  His  glory. 
And  yet  John  the  Baptist,  was  "a 
burning  and  a  shining  light."  ch.  5  : 
35.  Christ  was  ^'■the  Light  of  Life^ 
See  ch.  1 :  4,  9  ;  6  :  48;  Mai.  4:2;  Isa. 
42  :  6.  "For  with  thee  is  the  fountain 
of  Life.  In  thy  light  shall  we  see 
Light."  He  came  "that  those  who  see 
not,  might  see,  and  that  those  who  see 
might  be  made  blind."  The  connexion 
therefore  with  the  case  of  the  woman, 
is  sufficiently  direct,  for  He  had  been 
exposing  the  darkness  of  their  minds, 
and  as  "whatsoever  doth  make  mani- 
fest is  Light,"  He  had  been  showing 
thus  His  own  essential  Light,  by  His 
power  to  reveal  the  darkness  of  sinful 
nature.  \  He  that  foUoiceth  me.  Our 
Lord  here  sets  forth  the  only  way  of 
getting  the  benefit  of  His  Light. — It  is 
by  following  Him.  No  light  is  of  any 
benefit  if  one  gets  away  at  the  farthest 
distance  from  it.  One  may  even  get 
down  into  a  deep  cell,  or  hide  in  a 
cavern  away  from  the  sweet  shining 
of  the  sun,  and  thus  he  will  be  in  dai-k- 
ness  at  noon-day.  We  must  form  a 
living  habitual  connexion  with  Christ, 
or  we  cannot  enjoy  the  benefits  of  His 
Person  and  work.  Besides,  our  Lord 
drew  His  illustration  here  from  their 
ceremonies,  in  order  to  show  the  ful- 
fillment of  all  the  jNIosaic  ordinances 
in  Himself.  As  if  He  had  said,  I  om 
all  that  this  splendid  illumination  of 
the  temple-courts  and  of  the  city,  sig- 
nifies. Through  Me  alone  it  is  that  the 
world  can  have  light,  or  any  creature 
in  the  Avorld.  Through  Me  Jerusalem 
is  to  be  the  light  of  the  world.  Zcch. 
14:  7-10.  ^  In  darkness.  Literally, 
in  the  darkness — that  is,  of  nature  and 
of  the  world  that  lieth  in  wickedness. 
In  this  connexion  also.  He  often  gave 
sight  to  the  blind,  to  show  by  His 
miracles  what  He  was  and  what  He 


thyself;  thy  record  is  not  true. 
14  Jesus  answered  and  said  unto 


came  to  do — to  give  light  to  them  who 
sit  in  darkness  and  in  the  region  and 
shadow  of  death — to  open  the  blind 
eyes  of  the  soul.  Ch.  9 :  4,  5.  ^|  The 
lAght  of  Life.  The  light  which  we  are 
promised  in  following  Christ,  is  the 
light  of  Life.  It  leads  to  life,  while 
apart  from  Him  we  must  go  down  to 
death.  He  is  the  way,  and  the  truth, 
and  the  life.  He  is  the  Life,  and  the 
truth  which  reveals  it,  and  the  way 
which  leads  to  it.  This  light  from 
golden  chandeliers  would  go  out.  His 
light  is  eternal.  It  is  "the  light  of 
life,"  as  the  water  He  gives  is  "the 
water  of  life."  "This  is  life  eternal, 
that  they  might  know  thee,  the  only 
true  God  and  Jesus  Christ,  whom  thou 
hast  sent."  ch.  17  :  3.  Observe. — In 
the  ancient  tabernacle,  there  was  the 
golden  candlestick  standing  in  the  Holy 
Place,  which  represented  the  relative 
piety  of  the  people,  and  yet  pointed 
onward  to  Christ  as  the  only  pattern 
of  perfect  obedience, 

13.  The  Pharisees  now  accuse  Him 
of  being  a  self~u-it?iess,  because  He  bore 
witness  of  Himself — and  that,  as  He 
had  none  to  bear  witness  of  Him,  His 
own  self-testimony  stood  unsupported 
and  could  not  be  received.  It  was 
a  plain  principle  of  common  sense 
recognized  also  in  their  law,  {Deut. 
17:  G,)  that  no  man's  claim  could 
be  taken  as  sufficiently  attested  when 
it  had  no  evidence  except  that  of  the 
interested  party.  But  they  do  not  say 
that  His  evidence  is  not  sufficient  and 
that  it  needs  confirmation,  but  that  it 
is  not  true.  They  did  not  call  for  fur- 
ther proof,  but  thej^  use  this  flimsy 
pretext  for  rejecting  all  His  claims. 
These  Pharisees  may  not  be  the  same 
as  were  mentioned  in  vs.  3. 

14.  See  ch.  5:  31.  The  passages 
are  not  inconsistent.  There  He  de- 
clared that  if  He  had  no  testimony  but 
His  own,  as  a  man  might  testify  of 
himself  merely,  it  would  not  be  suffi- 
cient. But  His  was  not  such  a  case. 
For  He  had  the  Father's  testimony, 


152 


JOHN. 


[Age  33. 


them,   Though 


I  bear  record  of 
myself,  yet  my  record  is  true  : 
for  I  know  whence  I  came,  and 
whither  I  go ;  but  "^  ye  cannot  tell 
whence    I  come,  and  whither   I 

go- 

a  c.  7. 28  ;  9.  29, 30. 


•which  was  entirely  one  with  His.  Here 
He  declares  that  His  witness  of  Him- 
self was  true  because  it  was  no  common 
self-testimony,  but  the  Father's  also  in 
Him,  (vs.  16,)  and  of  this  vital,  essen- 
tial connexion  He  was  infallibly  sure. 
Hence,  He  says  '■'■  though, ^^  or  even  if 
I  witness  of  myself,  the  case  is  alto- 
gether peculiar,  and  it  is  yet  a  double 
witness.  Besides,  He  had  already 
pointed  them  to  John  the  Baptist's 
testimony  of  Him — and  yet  that  w\as 
of  small  account  as  compared  with  that 
of  the  Father.  See  ch.  5.  ^  I  knoiv, 
&c.  His  witness  was  true  as  He 
claimed,  for  it  resulted  from  His  most 
absolute  knowledge,  to  which  men 
were,  by  nature,  strangers,  and  could 
not  attain.  "Light,"  says  Augustine, 
"both  shows  itself  and  other  things. 
Light  affords  witness  to  itself.  It  opens 
sound  eyes,  and  is  its  own  evidence." 
Then  also  only  he  who  knows  can  wit- 
ness, and  Jesus  alone  knew  this.  I 
know  (He  would  say,)  perfectly  my 
origin,  my  mission,  and  my  plans,  and 
no  human  evidence  could  be  free  from 
any  possibility  of  error,  or  have  such 
absolute  certainty  as  mine,  ^  But  ye 
cannot  tell.  Literall}^ — ye  do  net  k?iou\ 
His  origin  in  God,  (whence  I  came,) 
and  His  return  to  God,  (whither  1  go,) 
were  divine  actions  which  surpassed 
all  human  knowledge,  and  could  not 
be  reached  except  through  divine  reve- 
lation, which  they  would  not  receive. 
15.  Yc  judge  after  the  flesh.  They 
were  poor  judges — for  they  judged  from 
cutwiird  appearances — and  could  not 
comprehend  spiritual  and  divine  things. 
And  they  were  carnal  in  their  judg- 
ments, rejecting  Him  from  mere  preju- 
dice, and  pronouncing  His  word  and 
claims  untrue.  His  work  was,  how- 
ever, not  now  a  work  of  judgment,  but 


15  Ye  judge  after  the  flesh ;  I " 
judge  no  man. 

16  And  yet  if  I  judge,  my  " 
judgment  is  true  :  for  ^  1  am  not 
alone,  but  I  and  the  Father  that 
sent  me. 


6  c.  3. 17 
ver.  29. 


c  1  Sa.  16.  7.    Ps.  45.  6,  7  ;    72.  2. 


only  of  testimony.  He  was  bearing 
witness  to  them — offering  salvation 
with  all  its  evidences — and  pressing 
eternal  life  on  their  acceptance.  He 
"came  not  to  condemn  the  world,  but 
that  the  world  through  Him  might  be 
saved."  ch.  3:  17.  So  He  had  not 
even  condemned  the  adulteress  to 
death,  but  preached  to  her  repentance 
and  forgiveness  and  salvation,  vs.  11. 
Though  judgment  is  not  what  He  now 
does,  the  time  will  come  for  it,  and 
then  these  rejectors  of  His  gracious, 
peace-speaking  Gospel  shall  perish, 
because  they  rejected  the  light  of  life. 
16.  And  yet,  if  I  judge.  Literally — 
but,  and  even  if  I  judge.  Though  this 
is  not  my  object  or  habit  now,  to  judge 
any  man,  "because  I  came  not  to 
judge  the  world,  but  to  save  the  world," 
(ch.  12:  47,)  yet,  even  if  I  pass  judg- 
ment as  I  am  authorized  to  do,  because 
the  Father  judgeth  no  man,  but  hath 
committed  all  judgment  unto  the  Son, 
(ch.  6:  22,)  '■^  my  judgment  is  true^' — 
just  because  of  this  peculiar  personal 
relation  to  the  Father  which  they  could 
not  understand.  The  Father  had  given 
over  to  Him  the  whole  work  of  judg- 
ing the  world  at  the  last  day,  in  order 
that  thus  His  equality  with  the  Father 
might  be  set  forth,  and  "that  all  men 
should  honor  the  Son,  even  as  they 
honor  the  Father."  ch.  6:  23.  If  True. 
The  term  here  is,  in  the  best  reading, 
the  same  as  is  used  ch.  5 :  30,  and  is 
different  from  the  common  word  for 
true.  It  means,  rather,  genuine,  as  hav- 
ing in  itself  all  perfection — as  being  all 
that  is  represented  by  the  soundest 
ideas  of  judgment.  His  judgment  also 
would  be  original  and  final,  (without 
appeal,)  for  He  was  not  alone,  but  was 
so  personally  associated  with  the 
Father,  and  so  essentially  one  with  the 


Age  C3.] 


CHAP.  YIIT. 


153 


17  It  is  ill  so  written  *  in  your 
law,  that  the  testimony  of  two 
men  is  true. 

18  I  am  one  that  bear  witness 
of  myself,  and  the  Father  ^  that 
sent  me  beareth  witness  of  me. 

aDe.  17.6;  19.15.     h  c.5.  37. 


Father,  that  His  acts  as  well  as  His 
testimonies,  must  needs  have  the  high- 
est confirmation. 

17.  In  your  law.  He  now  puts  the 
case  home  to  them  on  their  own  princi- 
ple that  the  law  requires  a  double 
witness,  vs.  13;  Deut.  17:  6;  19:  15. 
The  emphasis  is  upon  "yowr" — the 
law  which  they  had  made  so  completely 
their  own,  and  in  which  they  boasted. 
•^  Of  two  men.  It  was  in  the  mouth 
of  two  or  three  witnesses,  that  every 
word  should  be  established.  This 
allowed  of  two,  as  enough.  He  now 
claims  that  He  has  two. 

18.  I  am  one.  Our  Lord  here  refers 
to  His  twofold  nature  in  one  Person. 
The  Son  and  the  Father,  as  of  the 
blessed  Trinity,  are  the  two  witnesses 
to  whom  He  refers.  He  points  to  the 
Son  of  man  which  wp.s  in  Heaven, 
while  He  was  in  His  human  nature  on 
c.orth,  as  one  witness.  The  Father 
was  another — and  the  Spirit  who  had 
not.  yet  been  brought  forward,  would 
be  a  third.  (See  1  John  5 :  7,  which  is 
disputed  as  of  doubtful  authority,  but 
the  doctrine  is  elsewhere  taught  and  is 
implied  here.)  The  Jews  might  reject 
this  as  being,  after  all,  His  own  evi- 
dence to  Himself — as  they  did  not 
understand  His  two  natures.  But  so 
also  would  they  reject  the  claim  to  the 
Father's  testimony,  because  they  did 
not  admit  that  this  had  been  given, 
and  they  would  say  that  He  had  no 
v/itness  but  His  own.  What,  there- 
fore, could  He  ground  His  claim  upon, 
so  as  to  make  it  suit  their  wicked  judg- 
ment ?  ^  The  Father.  He  had  already 
snid  (ch.  5:  86,)  that  the  u-orks  which 
the  Father  had  given  Him  to  finish, 
bore  witness  of  Him  that  the  Father 
had  sent  Him.  "The  Father  that 
dwelleth  in  me,  He  doeth  the  works." 
ch.  14:  10. 


19  Then  said  they  unto  him, 
Where  is  thy  Father  ?  Jesus 
answered.  Ye  "  neither  know  me, 
nor  my  Father  :  if  ^  ye  had  known 
me,  3'e  should  have  known  my 
Father  also. 

c  ver.  55.  c.  16.  3 ;  17.  25.     d  c.  14.  7, 0. 

19.  Could  they  have  supposed  that 
He  meant  by  His  Father,  some  mere 
man — or  that  He  referred  to  Joseph, 
His  reputed  Father?  Or  was  this 
question  spoken  in  derision?  He  had 
surely  often  enough  and  plainly  enough, 
declared  that  by  His  Father  He  meant 
Jehovah.  And  their  question  is  inten- 
ded to  deny  His  claim  in  a  way  to  put 
it  to  scorn — as  much  as  if  they  had 
said,  You  have  no  other  Father  than 
an  earthly  one,  like  any  of  us.  Where 
then,  is  your  Father?  "Is  not  this 
the  carpenter's  son?"  Matt.  13:  55. 
This  is  an  instance  of  their  judging 
after  the  flesh,  as  He  declared,  (vs.  15,) 
and  how  could  He  furnish  evidence 
suited  to  such  carnal  minds  ?  For  "  the 
natural  man  receiveth  not  the  things 
of  the  Spirit  of  God — for  they  are 
foolishness  unto  him — neither  can  he 
know  them,  because  they  are  spiritu- 
ally discerned."  1  Cor.  2:  14.  ^  Ye 
neither  knozv  me.  The  great  difficulty 
was  that  they  did  not  knoAV  Him.  His 
Divine  nature — His  heavenly  origin — 
His  Godhead — and  hence,  they  did 
not  know  the  sense  in  which  He  spake. 
They  knew  Him  only  as  a  man,  and 
misjudged  Him  every  way  as  such. 
They  knew  nothing  of  Him  as  the  Son 
of  the  Eternal  Father,  and  hence,  they 
knew  nothing  of  Jehovah  as  the  Father 
of  the  Eternal  Son,  though  they  boasted 
their  knowledge  of  God".  1[  If  ye  had. 
If  they  had  really  understood  Him, 
who  He  was,  and  what  He  claimed, 
they  would  have  known  the  Father 
also,  for  the  one  cannot  be  known  apart 
from  the  other.  Christ  alone  has  re- 
vealed the  Father,  (ch.  1:  18.)  as 
Himself  being  in  the  Father's  bosom, 
and  the  Father,  is  the  Father  of  the 
adorable  Son,  and  cannot  be  known 
apart  from  this.  ch.  G:  46;  14:  7-9; 
5:  23.     "I  and  ray  Father  are  one." 


154 


JOHN. 


[Age  33. 


20  These  words  spake  Jesus  in    seek 
the  treasury,  "  as  he  taught  in  the 
temple  :  and  no  man  laid  hands 
on  him ;  for  ''  his  hour  was  not 
yet  come. 

21  Then  said  Jesus  again  unto 
them,  I  go  my  way,  and  ye  •=  shall 


a  Mar.  12.  41.    6  c.  7. 30.    cc.7.34. 


Observe.— 1.  It  is  only  through  the 
revelation  which  Christ  has  made,  that 
we  can  sufficiently  know  God.  2.  The 
way  to  know  the  Father  is  to  learn  of 
Christ.  3.  This  is  Life  Eternal— to 
know  the  Father  as  the  only  true  God, 
and  Jesus  Christ  as  sent  by  Him. 
4.  As  Christ  and  the  Father  are  essen- 
tially one,  how  can  they  who  reject 
Christ,  ever  dwell  with  God,  or  ever 
have  any  correct  and  saving  knowledge 
of  God? 

20.  Treasure/.  There  were  thirteen 
chests  in  the  court  of  the  women,  in 
which  the  offerings  for  the  temple  were 
placed.  In  this  very  court  were  the 
great  chandeliers,  which  had  been 
lighted  at  the  feast,  and  from  which 
Jesus  had  drawn  an  illustration  of 
Himself  as  the  Light  of  the  world.  It 
was  pi'oper,  therefore,  to  note  that  His 
discom'se  was  spoken  in  this  place. 
^  For  His  hour.  We  see  how  the  Holy 
Spirit  all  along  gives  notice  of  this 
fact — that  as  the  hour  appointed  by 
the  Godhead  for  His  suffering  unto 
death,  had  not  arrived,  no  man  laid 
hands  upon  Him.  This  was  the  only 
explanation  of  their  keeping  back.  See 
ch.  7  :  30,  &c. 

21.  Again.  Jesus  now  addresses 
them  very  much  as  He  had  done,  ch. 
7 :  33.  This  concludes  the  series  of 
His  discourses  to  the  Jews.  It  was 
about  six  months  before  His  crucifixion. 
\  I  go  my  way.  He  refers  to  His  ap- 
proaching death  as  being  voluntary. 
Men  could  not  kill  Him,  if  He  did  not 
purpose  to  die.  Therefore,  while  it 
was  their  way  to  kill  Him,  He  would 
only  be  going  His  way,  viz  :  to  the 
Father  who  sent  Him.  ch.  7  :  34  ;  8 : 
14.  T[  Shall  seek  me.  See  notes  on 
ch.  7 :  83,  &o.     Our  Lord  here  speaks 


me,  and  ^  shall  die  in  your 
sins  :  whither  I  go,  ye  ®  cannot 
come. 

22  Then  said  the  Jews,  Will  he 
kill  himself?  because  he  saith, 
Whither  I  go,  ye  cannot  come. 

23  And  he  said  unto  them,  Ye 

d  Job  20. 11.  Pa.  73.18-20.  Pr.U.32.  Is.  65.  20.  Ep. 
2.1.     eLu.16.26. 

Still  more  plainly  and  pointedly  than 
before,  until  their  enmity  rises  to  the 
highest  pitch.  He  declares  to  them 
the  dreadful  consequence  of  their  re- 
jecting Him,  and  of  His  withdrawal 
from  them,  (vss.  23-24,)  the  conviction 
which  should  seize  them  when  they 
should  have  put  Him  to  death.  26-29. 
He  gently  leads  those  who  have  the 
first  beginnings  of  faith  in  Him,  and 
exposes  the  Jewish  pride  and  malice 
of  His  enemies,  (30-47,)  and  then 
finally  takes  occasion  from  their  further 
charges  to  declare  His  own  dignity  and 
glory.  48-58.  1[  Die  in  your  sins. 
Literally,  in  your  sifi.  This  is  explained 
in  vs.  24.  If  they  persisted  in  their 
unbelief  and  rejection  of  Him,  they 
could  have  no  salvation — they  must  die 
in  their  sin,  because  they  rejected  the 
only  Saviour  from  the  power  and  curse 
of  sin.  *[[  Whither  I  go.  J3y  this  He 
shows  His  perfect  knowledge  of  all 
that  was  to  come  upon  IHm,  and  that 
His  departure  from  the  world,  though 
it  was  to  be  by  their  bloody  hands,  was 
entirely  of  His  OAvn  will,  and  included 
in  the  Divine  plan  for  the  salvation  of 
men.  He  was  to  go  to  the  Father, 
(ch,  17:  1,)  and  thither  they  could  net 
come,  just  because  they  would  die  in 
their  sin.  Their  sin  would  be  unre- 
pented  of  and  unforgiven,  and  as  He 
would  go  His  way,  and  to  His  own 
place,  so  they  must  go  their  way  and 
to  their  own  place,  as  Judas  went. 
Acts  1 :  25. 

22.  Kill  Himself.  Here  again  they 
pervert  His  words,  yet  differently  from 
before,  ch.  7 :  35.  Here  also,  as  there, 
they  are  full  of  reproach  and  scorn — 
for  they  regarded  suicide  as  a  crime 
that  inevitably  led  to  hell. 

23.  He  now  enters  into  an  expla- 


Age  33.] 


CHAP.  VIII. 


155 


are   from   beneath;    I   am   from 
above  :  ye  are  of  this  world ;    I 
am  not  of  this  world. 
2  i  I  said  ="  therefore  unto  you. 


nation.  They  belonged  to  diflferent 
worlds — and  hence,  they  could  not,  in 
departing  this  life,  go  to  the  same 
place.  Observe. — Sinners  perish,  not 
by  any  arbitrary  decree  of  God,  but 
by  the  very  necessities  of  the  case — 
just  as  a  stone  sinks  in  the  water,  while 
an  ark/oa^5.  "Except  a  man  be  born 
again" — obtain  a  new  nature — he  must 
naturally  go  to  perdition  just  because 
he  is  from  beneath — all  his  tastes  and 
tendencies  are  to  destruction — to  the 
world  and  portion  of  the  lost.  "Except 
a  man  be  born  again,  he  cannot  see 
the  Kingdom  of  God."  ch.  3.  2. 
They  whose  joy  and  portion  are  in  this 
world,  must  perish  with  it.  Therefore 
the  tender  exhortation  of  this  Evan- 
gelist is  :  "  Love  not  the  world,  neither 
the  things  that  are  in  the  world,"  for 
such  a  love  proves  the  worldly,  unre- 
generate  nature — for  "if  any  man  love 
the  world,  (as  his  portion,)  the  love  of 
the  Father  is  not  in  him."  And  so 
his  end  is  sure.  For  the  world  passeth 
awny,  and  its  votaries  must  perish 
with  it,  "but  He  that  doeth  the  will 
of  God,  abideth  forever."  1  John  4. 
This  is  the  great,  fixed,  eternal  prin- 
ciple from  which  none  can  possibly 
escape,  and  which  none  can  blot  out, 
because  it  belongs  to  the  very  nature 
of  things.  1  John  4,  5  ;  ch.  3 :  31 ; 
James  3 :  15. 

24.  /  said,  therefore.  This  is  the 
explanation — the  principle  from  which 
there  can  be  no  departure.  This 
mi:kes  the  case  perfectly  clear  and  sure. 
^  For.  If  they  perished  it  would  be 
by  their  unbelief  and  rejection  of  Him, 
Literally,  it  reads,  "If  ye  believe  not 
that  I  AM  " — that  is,  that  I  am  God — 
the  Son  of  God  and  the  true  Messiah. 
The  name  of  Jehovah  with  which  they 
were  familiar  in  their  Old  Testament 
Scriptures  was,  "/  am."  And  this 
form  of  expression  might  convey  to 
them  a  further  hint  of  His  claim.     So 


that  ye  shall  die  in  your  sins  : 
for  ^  if  ye  believe  not  that  I  am 
he,  ye  shall  die  in  your  sins. 
25    Then    said  they  unto  him, 


in  ch.  6:  20,  the  reading  is,  ''lam," 
though  it  is  rendered,  ''It  is  I." 
Observe — 1.  John  in  his  Epistles 
dwells  much  upon  this  great  truth — 
and  shows  that  the  confession  of  Christ 
as  come  in  the  flesh  is  an  evidence  of 
the  new  birth — while  a  denial  of  Him 
as  being  the  Son  of  God  is  a  mark  of 
Antichrist.  1  Jno.  4:  3.  2.  Christ  offers 
the  only  way  of  salvation,  and  who- 
ever refuses  to  believe  in  Him  refuses 
the  only  hope,  and  must  therefore  die 
in  his  sin.  3.  Unbelief  in  Christ  is  the 
great  fundamental  sin,  at  the  root  and 
source  of  all  sin.  Therefore,  when  the 
Holy  Spirit  comes  He  convicts  men  of 
sin,  because  they  believe  not  on  Christ, 
ch.  16:  9.  4.  Men  are  iu  a  state  of 
sin  by  nature,  alienated  from  God  by 
wicked  works ;  and  without  a  living 
faith  in  Christ  the  only  Saviour  from 
sin,  they  must  die  as  they  have  lived, 
in  a  state  of  alienation  from  God — 
unreconciled  to  Gcd. 

25.  Who  art  thou?  They  still  insult 
Him  by  stubbornly  asking  of  Him, 
icho  He  is — as  though  He  had  not 
already  told  them — or,  as  though  He 
must  make  Himself  to  be  something 
else,  before  they  could  comprehend  His 
language.  This  profession  of  the  most 
profound  ignorance  after  all  that  He 
had  said,  was  the  most  downright 
defiance  of  the  threat  which  He  had 
just  uttered.  As  much  as  to  say, 
"xcho  are  you,  and  what  have  we  to  do 
with  believing  in  you.  We  know  noth- 
ing about  you  " — as  having  any  such 
sxiperior  claims.  The  dreadful  inso- 
lence of  these  men  might  justly  have 
brought  upon  them  swift  destruction. 
But  behold  the  forbearance  of  ovir 
Lord.  He  came  not  to  judge,  or  surely 
these  must  have  been  sentenced  and 
hurled  into  perdition.  Still  He  for- 
bears, and  gives  them  yet  space  for 
repentance,  only  forewarning  them  of 
their  certain  doom  if  they  continue  to 


166 


JOHN. 


[Age  33. 


"Who  art  thou  ?  And  Jesus  saitli 
unto  them,  Even  the  same  that  I 
said  unto  you  from  the  beginning. 
26  I  have  many  things  to  say 
and  judge  of  you  :  but  ="  he  that 
sent  me  is  true ;  and  I  speak  to 
the  workl  those  things  which  I 
heard  of  him. 


disbelieve  and  reject  Him.  T  Even. 
This  properly  reads,  "What  I  am 
speaking  to  you  all  along  from  the 
beginning'" — or — "In  very  deed — 
essentially — that  same  which  I  am 
speaking  to  you  all  along."  What  He 
reveals  Himself  to  be,  that  He  is.  "I 
am,  that  I  am."  Exod.  3:  14.  The  term 
rendered  "i;i  the  beginning,'"  rather 
means  here,  primarily — essentially — 
"traced  up  to  its  principle." — Alford. 
See  also  Is.  52 :  6.  He  could  only 
answer  to  all  questions  concerning  Him 
by  reiterating  the  declarations  He  had 
made,  as  He  had  been  laboring  to  set 
forth  His  proper  dignity  and  glory — 
the  mystery  of  His  Godhead,  which 
they  could  not  and  would  not  under- 
stand. 

26.  As  to  Himself,  He  had  much  that 
He  might  say  and  judge  concerning 
them,  as  in  vss.  23,  24.  He  had,  how- 
ever, declared  to  them  faithfully  the 
truth  of  their  sin  and  danger — and  He 
might  go  on  to  blame  and  condemn 
them  more  and  more.  But  He  was 
now  acting  under  a  commission  from 
the  Father — having  a  definite  testimony 
to  give — and  what  He  had  said  of  Him- 
self and  of  them,  Avas  simply  in  accoi'd- 
nnce  with  this  commission.  He  thus 
again  refers  them  for  His  origin  and 
authority  to  the  Father  whom  they 
professed  to  worship — and  as  for  Him- 
self, though  He  might  now  doom  them 
to  perdition.  He  confined  his  discourse 
to  these  things.  Our  Lord  is  meek  and 
lowly  in  heart,  and  gives  liberally  with- 
out upbraiding.  He  came,  "not  to 
condemn  the  world,  but  that  the  world 
through  Him  might  be  saved."  He 
was  kindly  but  faithfully  urging  on 
them  the  claims  of  salvation  with  a 
view  to  reclaim  them,  and  with  many 


27  They  understood  not  that  he 
spake  to  them  of  the  Father. 

28  Then  said  Jesus  unto  them, 
When  ye  have  lifted  up  ^  the  Son 
of  man,  then  shaU  ye  know  that 
I  am  he,  and  that  I  do  nothing  of 
myself;  but  as  my  Father  hath 
taught  me,  I  speak  these  things. 


h  C.3.  14;  12.32. 


it  had  this  effect,  vs.  30.  We  may 
learn,  hence,  how  we  should  deal  ten- 
derly but  plainly  with  men  for  their 
salvation.  T[  To  the  world.  He  had  a 
testimony  for  the  world  at  large  which 
He  must  deliver.  This  was  His  work. 
He  could  not  stop  now  to  speak  and 
to  judge  of  them  as  He  might  do. 
The  judgment  day  would  come  soon. 

27.  They  understood  not.  Literally — 
they  hiew  not.  They  did  not  recog- 
nize this,  nor  lay  it  to  heart,  but  were 
likel}^  to  overlook  the  fact,  as  He  did 
not  speak  of  the  Father  by  name. 
Therefore,  He  proceeds  more  expressly 
to  speak  of  His  relations  to  the  Father. 
Observe — How  amazingly  ignorant  are 
men  of  the  most  common  truths  of 
religion,  where  they  have  no  relish  for 
them.  Those  who  are  well  informed 
in  all  other  kinds  of  knowledge,  stum- 
ble and  show  their  ignorance  about  the 
plainest  doctrines  of  God's  word. 
'■'■  Havirg  the  understanding  darkened.''^ 

28.  He  now  refers  them  forward  to 
the  guilty  transaction  in  which  they 
should  soon  show  their  hostility  toAvard 
Him.  That  should  be  to  them  a  day 
of  clear  and  fearful  revelation.  ^  Lijted 
up. — When  ye  shall  lift  up,  (as  ye  will 
do,)  &c.  See  ch.  3:  14.  He  here 
points  them  out  almost  as  distinctly 
as  He  afterwards  pointed  out  Judas  at 
the  table.  He  refers,  by  this  language, 
to  His  death  upon  the  cross,  when  He 
should  be  suspended  as  a  malefactor; 
and  He  forewarns  them  of  what  they 
should  do  to  Him.  ^  Son  of  Man. 
When  He  spoke  of  being  lifted  up, 
(ch.  3:  14,)  it  was  as  "the  Son  of 
Man."  He  took  a  body,  in  order  to 
suffer  a  sacrificial  death  for  sinners. 
Heb.  10:  5.  f  That  I  am.  The  pro- 
noun **IIe,"  is  not  in  the  Greek  text 


Age  33.] 


CHAP,  VIII. 


157 


29  And  lie  that  sent  me  is  with 
Die  :  The  Father  hath  not  left  me 
alone;  for  I  do  always  those 
things  that  please  him. 


here  :  and  the  sense  is  more  striking 
"without  it — "  thai  I  am."  The  centu- 
rion was  convicted  at  His  death.  Mira- 
cles attested  His  divine  commission — 
as  the  rising  of  the  dead,  and  their  go- 
ing through  Jerusalem,  after  His  resur- 
rection. Beyond  this,  His  resurrection 
and  ascent  to  glory  would  show  who  He 
was,  and  the  cutpouring  of  the  Spirit 
at  Pentecost  perhaps  brought  convic- 
tion to  these  very  persons.  In  all  these 
things  He  should  have  the  Father's 
seal  set  to  His  claims  and  to  His  work — 
and  this  wou'd  silence  their  doubts  as 
to  His  acting  alone  as  a  mere  man,  and 
without  authority  from  Heaven.  From 
the  time  of  His  crucifixion,  the  Jewish 
people  more  or  less  began  to  see  who 
He  was.  See  Matt.  27  :  54 ;  Luke  23  : 
48;  Acts  2:  41;  6:  7;  12:  24;  19: 
20.  ^  But  as  my  Father.  See  ch.  5 : 
20,  notes.  They  should  then  see  His 
relation  to  the  Father,  which  was  now 
so  dark  and  repugnant  to  them.  They 
would  theu  behold  the  evidence  from 
on  High,  which  He  had  all  along 
claimed.  Acts  2, 

29.  Is  icith  me.  This  is  something 
further  than  the  mere  commission,  or 
authority.  He  enjoyed  the  Father's 
presence.  This  refers  farther,  to  the 
mystei-y  of  the  oneness  which  He  had 
with  the  Father.  He  was  not  appoint- 
ed to  do  His  work  alone,  nor  was  He 
acting  alone — but  in  close  companion- 
ship with  the  unseen  Father — the  Fa- 
ther's fellow.  Ch.  1:1.  ][  Hath  not 
Irfi  me  alone.''  So  fully  does  He  express, 
in  every  variety  of  form,  the  great 
truth  of  His  essential  partnership  in 
the  Godhead.  He  was  "  sent,"  yet  not 
so  as  to  be  separated  from  the  Father 
who  sent  Him.  See  vs.  16.  And  this 
essential  union  of  natures  is  evidenced 
by  the  character  of  His  works.  Ch.  5: 
37,  38.  ^  For.  This  is  given  as  amply 
justifying  such  a  connection.  The  Fa- 
ther loves  -Him  because  He  laid  down 
14 


30  As    he   spake    these  words, 
many  ^  believed  on  him. 

31  Then   said   Jesus    to    those 
Jews  which  believed  on  him,  If 


His  life  in  the  work  of  redemption, 
Ch.  10:  17.  The  Father,  also,  declared 
Himself  ivell  pleased  in  Him,  and  in  His 
work.  Matt.  3:  17.  It  is  a  work  done 
by  covenant  with  the  Father.  Tf  That 
please.  That  are  pleasinff,  acceptable  to 
Him. 

30.  This  earnest,  pointed  discourse 
of  our  Lord  led  many  to  renounce  their 
unbelief.  Conviction  was  earned  to 
their  minds.  Yet  it  was  not  even  His 
forcible  presentation  of  truth,  but  the 
Divine  Spirit,  which  alone  could  secure 
true  conversion.  The  same  Spirit 
which  the  humblest  minister  of  Christ 
needs  to  bless  his  labors,  our  Lord  re- 
quired to  make  even  His  preaching 
eifectual.  This  Spirit  was  given  already 
at  times,  and  in  a  measure,  though  not 
fully  and  universally  until  Christ  was 
glorified.     Ch.  7:  39. 

31.  Our  Lord  now  proceeds  to 
strengthen  these  weak  disciples — forti- 
fying them  for  the  future  trials  of  life, 
and  warning  them  of  their  only  secu- 
rity. Every  thing  would  depend  on 
their  continuing  in  H'.s  doctrine,  and 
enduring  unto  the  end.  They  would 
have  many  temptations  to  depart  from 
His  word  and  ways.  He  saw  in  them  per- 
haps an  intellectual  persunsion,  with- 
out any  hearty  trust.  And  these  words 
would,  at  any  rate,  be  adapted  to  the 
differentclasscs  and  characters.  %  Con- 
tinue. The  same  term  is  elsewhere  ren- 
dered, dicell,  (ch.  15,)  abide.  They 
were  not  only  to  express  and  profess 
their  belief  now  under  this  discourse, 
and  soon  depart  from  it — but  they 
were  to  abide  in  His  doctrine — "  con- 
tinuing steadfastly"  in  it — "  rooted 
and  grounded"  in  it.  If  In  my  word. 
In  the  doctrine  which  is  mine.  In  the 
revelation  of  Himself,  which  He  made. 
It  is  only  by  abiding  in  Christ  that  we 
can  be  disciples  indeed — or  bear  any 
fruit  of  discipleship,  that  shall  show 
us  to  be  living.  Ch.  15  :  7.    They  pro- 


158 


JOHN. 


[Age  83. 


ye  continue  *  in  my  word,  then 
are  ye  my  disciples  indeed ; 

32  And  ye  shall  know  ^  the 
truth,  and  the  truth  shall  make 
you  free.'' 

aRo.  2.  7.  Col.  1.23.  He.  10.38,  39.  6  Hos.  6.  3. 
cPs.  119.45,  c.n.17.  Ro.  6.  14;  18.22.   Ja.  1.  25  ;  2.12. 


fessed  their  belief  iu  Ilis  claims.  But 
they  might  reject  some  of  His  humbling 
doctrines.  The  result  would  soon  ap- 
pear. It  is  by  following  on  to  know 
the  Lord  that  we  truly  know  Him, 
(Hos.  G:  3,)  and  are  truly  proved  to 
be  His  disciples — attending  humbly 
upon  all  his  teachings. 

32.  A  happy  result  of  this  abiding 
in  His  doctrine  is,  that  with  a  sincere 
disposition  to  receive  the  truth  as  it  is 
in  Jesus,  we  shall  know  it,  and  it  shall 
work  out  our  glorious  deliverance. 
"  If  any  man  is  willing  to  do  His  will 
be  shall  know  of  the  doctrine."  See 
note,  ch.  7:  17.  f  The  truth.  The 
revelation  of  Christ  in  the  Gospel  is 
the  highest  truth,  worthy  of  being 
called  truth  itself.  %  Make  you  free. 
Shall  give  you  true  liberty.  The  truest 
personal  liberty  is  announced  in  the 
religion  of  Christ,  and  brings  to  the 
believer,  freedom  from  the  slavery  and 
captivity  of  sin.  Rom.  6:  16,  17,  19, 
20;  7:  6,  8,  11 ;  8:  21.  The  service 
of  God  is  the  highest  freedom.  V/hen 
the  truth  as  it  is  in  Jesus  comes  to  the 
heart,  it  works  at  once  a  wonderful 
freedom  from  harassing  cares  and  from 
turbulent  passions — from  Satan's  ty- 
ranny, and  from  the  fear  of  death.  It 
comprehends  the  freeing  of  the  intel- 
lect (2  Cor.  8:  17)  and  the  freeing  of 
the  will  from  the  bondage  of  sinful 
nature.  Rom.  7:  23,  This  idea  is 
found  with  all  the  apostles,  as  a  doc- 
trine peculiar  to  Christianity.  Rom.  6: 
18;  7:  6;  8:  21;  Gal.  5:  1-15;  4: 
26-81;  1  Pet.  2:  16;  Jas.  1:  25;  2: 
12.  But  this  idea  they  could  not  un- 
derstand. How  little  do  unbelievers 
know  in  what  bondage  they  are,  or 
into  what  ^'glorious  liheriy  of  the  chil- 
dren of  God"  they  might  be  brought 
by  the  Gospel  message.  "  Let  Papists," 
says  Calvin,  "now  go  and  proudly 
vaunt  of  their  free-will ;  but  let  us  who 


33  They  answered  him,  We  be 
Abraham's  seed,  and  were  never 
in  ^  bondage  to  any  man  :  how 
sayest  thou,  Ye  shall  be  made 
free  ? 


are  conscious  of  our  own  slavery,  glory 
in  none  but  in  Christ  our  Deliverer." 
Some  men  speak  as  though  an  enslaved 
will  were  nothing,  and  as  though  it 
could  be  easily  got  rid  of,  by  so  willing, 
when  this  is  just  the  greatest  difficulty. 
We  could  will  aright,  if  our  will  were 
not  depraved  and  defiled  and  enslaved. 
And  this  is  the  most  serious  bondage, 
where  the  xoill  is  the  very  thing  that  is 
concerned.  "It  is  God  that  worketh 
in  us  both  the  willing  and  the  doing,  of 
His  good  pleasure:"  and  this  is  our 
only  hope — Christ  has  come  to  set  us 
free  from  this  and  every  bondage  of  sin. 
33.  This  reply  seems  to  have  been 
made  by  unbelievers  in  the  crowd,  and 
not  by  the  same  persons,  (the  many,) 
who  are  spoken  of  as  having  believed, 
unless  we  suppose,  with  some,  that  it 
was  made  to  those  who  believed  in  a  gen- 
eral sense,  but  were  not  yet  disciples  in- 
deed, as  not  being  ready  to  "abide"  in  His 
doctrine.  But  as  our  Lord  in  vs.  81, 
spoke  expressly  to  those  of  the  com- 
pany "who  believed  on  Ilim,'^  the  infer- 
ence is,  that  the  reply  here  made, 
came  from  the  other  class — the  un- 
believers. ][  Abrahani's  seed.  They 
claimed  that  they  were  descended 
directly  from  the  patriarch,  and  were 
not  bondmen.  But  this  was  at  best 
only  their  boasting  pretension — for 
their  ancestors  had  been  bondmen  in 
Egypt,  and  in  Babylon  had  been  cap- 
tives ;  and  now  they  themselves  were 
groaning  under  the  Roman  yoke.  Yet 
they  still  vainly  imagined  a  certain 
kind  of  independence,  "The  most 
common  laborer,  who  is  of  the  seed  of 
Abraham,  is  equal  to  kings,"  says  the 
Jewish  Talmud.  Observe. — 1.  Those 
who  are  the  greatest  slaves  to  sin,  are 
often  the  least  aware  of  it,  and  least 
willing  to  acknowledge  it,  and  are  the 
most  unwilling  to  be  charged  with  it. 
2.  The  very  men  who  longed   to  be 


Age  33.] 


CHAP.  VIII. 


159 


34  Jesus  answered  tliera,  Yerily, 
verily,  I  say  unto  you,  Who- 
soever *  committetli  sin  is  the 
servant  of  sin. 

35  And  the  servant  ^  abideth  not 
in  the  house  for  ever  :  hut  the  Son 
abideth  ever. 

36  If  °  the  Son,  therefore,  shall 
make  you  free,  ye  ^  shall  be  free 
indeed. 

aRo.G.lG,  20.  2Pe.2. 19.  6  Ga.  4.  30.  c  Is.  61. 1. 
dEo.8.  2.  Ga.o.  1. 

released  from  political  bandage,  and 
sought  a  Messiah  who  would  do  this, 
were  indignant  at  the  very  mention  of 
being  made  free,  because  it  implied 
that  they  were  slaves. 

3-i.  Our  Lord  now  shows  in  what 
sense  He  promised  freedom — not  as 
they  really  would  like,  from  political 
bondage — but  from  the  power  of  sia. 
Tl  Commitieth.  That  is,  practiceth — ha- 
bitually doeth.  ^  Sin, —  The  sin  :  for 
one  sin  may  hold  a  man  in  perfect  bon- 
dage, and  whatsoever  sin  it  is  that  he 
practices,  that  sin  enslaves  him.  ^  Is 
the  servant,  (slave,)  of  the  sin.  Rom.  C: 
16;  2  Pet.  2:  19. 

35.  He  now  refers  to  the  distinction 
between  two  diiFerent  descendants  of 
Abraham.  Some  are  his  posterity  by 
Isaac,  but  others  by  Ishmael.  The 
latter  are  cast  out  as  the  children  of 
the  bondicoman,  and  only  the  former, 
the  true  children,  can  remain  in  the 
house,  entitled  to  all  its  privileges. 
This  is  explained  in  Golat.  4:  19,  &c. 
This  was  insisted  on  by  the  apostles, 
especially  by  the  apostle  to  the  Gentiles, 
against  their  vain  boast  of  an  outward 
descent — that  "They  are  not  all  Israel 
which  are  of  Israel,  neither  because 
they  are  the  seed  of  Abraham,  are  they 
all  children.  But  in  Isaac  shall  thy 
seed  be  called."  Rom.  9:  6,  7,  8,  12. 
"  He  is  not  a  Jew  who  is  one  out- 
wardly." Rom.  2  :  28,  &c.  See  Gal. 
4:  30,  with  Gen.  21:  10. 

36.  They  therefore  were,  after  all 
their  boasts,  not  real  sons,  and  could 
be  saved  only  by  a  living  connexion 
"With  the  New  Testament  Isaac,  "the 
Son  of  promise,"  the  Lord  Jesus.     In  I 


37  I  know  that  ye  are  Abraham's 
seed  :  but  ye  seek  to  kill  me,  be- 
cause my  word  hath  no  place  in 
you. 

38  I  «  speak  that  which  I  have 
seen  with  my  Father;  and  ye  do 
that  which  ye  have  seen  with  your 
father. 

39  They  answered  and  said  unto 
him^    Abraham  ^  is    our    father 

ec.  li.  10,  24.     /Matt. 3.  9. 

this  way,  also,  they  would  come  into 
the  relation  of  sons,  and  be  introduced 
into  the  glorious  liberty  of  the  children 
of  God.  Rom.  8:  17.  ^  Free  indeed. 
The  term  is  not  the  same  as  is  rendered 
^'indeed''  vs.  32,  where  it  meant  truly, 
in  distinction  from  falsely.  Here  it 
means  rather,  essentially,  substantially. 

37.  He  admits  their  Abrahamic  lin- 
eage according  to  the  flesh,  but  He 
speaks  of  a  true  Israel,  who  are  ac- 
cording to  the  Spirit.  "And  if  ye  be 
Christ's,  then  are  ye  Abraham's  seed, 
and  heirs  according  to  the  promise." 
Gal.  3:  29.  This  idea  is  found  running 
through  the  prophets,  as  Isaiah,  &c. 
and  is  the  basis  of  some  of  the  glowing 
predictions  of  what  awaits  Israel,  the 
true  church,  the  spiritual  seed,  the 
genuine  discipleship.  Now,  though 
they  were  Abraham's  seed  according 
to  the  flesh,  they  were  showing  by 
their  works  that  they  were  slaves  to 
sin,  and  needed  deliverance,  and  were 
even  rather,  the  children  of  the  Devil, 
as  He  would  show.  ^  Hath  no  place. 
Has  no  room,  finds  no  lodgment — is 
not  entertained,  and  received  in  you. 
How  obstinate  is  the  opposition  of  the 
carnal  heart,  to  the  truth  in  Christ. 
This  showed  them  to  be  vitally  differ- 
ent from  Him,  and  proved  them  to  be 
children  of  the  Devil,  whose  murder- 
ous spirit  sprang  also  from  hatred  of 
the  truth,  vs.  44. 

38.  He  here  re-asserts  His  vital 
connexion  with  the  Father,  and  shows 
their  proper  relation  to  their  father,  (vs. 
44, )  in  both  which  they  may  be  known 
by  their  fruits. 

89,  They  thought  they  had  an  ad- 


160 


JOHN. 


[Age  83. 


Jesus  saitli  unto  them,  If  ^  ye  were 
Abraham's  children,  ye  would  do 
the  works  of  Abraham. 

40  But  now  ye  seek  to  kill  me, 
a  man  that  hath  told  you  the 
truth,  which  I  have  heard  of  God  : 
this  ^  did  not  Abraham. 

41  Ye  do  the  deeds  of  your 
father.  Then  said  they  to  him, 
"VVe  be  not  born  of  fornication; 

a  Ro.  2. 28,  29 ;  9.  7    Ga.  3.  7,  29.      b  Eo.  i.  12. 


Tantage  now,  as  He  had  declared  that 
they  did  the  works  of  their  father — for 
surely  they  said,  they  were  the  chil- 
dren of  Abraham,  and  this  was  just 
what  they  boasted.  But,  instead  of 
proving  their  fruit  from  their  outvv'ard 
origin.  He  would  prove  their  real 
origin  from  their  fruit.  Tf  Children. 
The  term  here  is  not  the  same  as  for 
seed — there  Avas  a  great  difference. 
True  enough  they  were  the  seed  of 
Abraham,  but  not  his  children — de- 
scendants, but  not  sons,  for  else  they 
would  have  done  as  he  did — and  thus 
would  have  proved  that  they  inheiited 
his  character  and  spirit.  Paul  alrO 
makes  this  distinction.  Rom.  4 :  11, 12; 
9:  8. 

40.  What  then  do  they  do,  so  con- 
trary to  Abi-aham's  works  ?  See  vs.  37. 
In  thus  persecuting  Him  they  proved 
themselves  hostile  to  the  truth  which 
He  received  from  the  Father,  and  they 
were  fighting  against  God.  This  is  the 
attitude  of  unbelievers,  battling  with 
the  only  Lord  God,  and  vainly  contend- 
ing with  the  Sovereign  of  the  universe. 
How  shocking  the  folly  of  caviling  at 
what  is  shown  to  be  God's  truth. 
T[  I'his  did  not.  This  is  utterly  con- 
trary to  Abraham's  practice.  "Abra- 
ham believed  God,"  &c.  vs.  56.  Gen.  18. 

41.  He  would  noAV  prove  upon  them 
a  different  parentage,  tracing  it  from 
their  works.  It  was  true  that  they 
did  the  works  of  their  real  father, 
and  thus  showed  whose  children  they 
were,  by  their  conduct.  Abraham 
would  not  have  acknowledged  them. 
They  now  affect  to  be  indignant,  and 
charge  Him  with  calling  them  "ia^- 


we    *=   have     one     Father,     even 
God. 

42  Jesus  said  unto  them.  If  * 
God  were  your  Father,  ye  would 
love  me  :  for  I  proceeded  forth 
and  came  from  God ;  neither  came 
I  of  myself,  but  ^  he  sent  me. 

43  AVhy  do  ye  not  understand 
my  speech  ?  even  because  ye  can- 
not hear  my  '  word. 

c  Is  63.  16;  64.  8.  d  Mai.  1.  6.  ljno.5. 1.  ec.17.8, 
?.3.    /Is.  6.  9. 


tards,  (Heb.  12:  8,)  and  not  sons," 
which  was  indeed  spiritually  true. 
They  claimed  to  be  the  lawful  children 
of  Abraham,  who  was  the  founder 
and  head  of  Israel.  Isa.  63:  16;  64: 
8  ;  Deut.  32  :  6.  T[  One  Father.  They 
also  boasted,  that  as  a  nation  they 
alone  were  the  children  of  God,  and 
that  Abraham  and  themselves,  had  a 
common  father,  even  God.  So  that 
any  other  intimation  was  an  insult  to 
the  whole  Jewish  people.  They  seem 
to  have  caught  a  hint  of  the  higher 
sense  in  which  He  spoke,  and  laid  their 
claims  high,  accordingly. 

42.  Our  Lord  here  takes  them  up 
upon  this  profession,  and  shows  how 
false  it  was,  as  proved  by  their  treat- 
ment of  Him,  who  had  come  from 
God,  to  reveal  the  Father.  He  was 
"set  for  the  fall  and  lising  again  of 
many  in  Israel,  that  the  thoughts  of 
many  hearts  may  be  revealed."  How 
false  must  be  that  pretence  of  love  to 
God,  which  rejects  Christ  Jesus. 

43.  Our  Lord  now  brings  the  matter 
to  a  point,  and  traces  all  their  opposi- 
tion to  i's  source  in  the  depraved  na- 
ture. Tf  Understand — take  cognizance 
of — apprehend.  Why  is  there  this 
dullnes.'^,  and  this  perversion  of  my 
speech  ?  He  refers  to  the  spiritual 
sense  which  all  alonf  ran  through  His 
discourse,  and  which,  with  all  His 
explanation,  they  were  so  slow  to 
understand.  How  blind  is  the  natural 
mind !  The  simplest  truths  which  a 
child  might  understand,  cannot  be 
made  clear  to  such.  And  why  is  this  ? 
He  gives  the  reason.  ^  Cannot  hear. 
Literally — ye  are  not  able  to  hear.     It 


Age  33.] 


CHAP.  VITI. 


IGl 


44  Ye  *  are  of  your  father  the 
devil,  and  the  lusts  of  your  father 
ye  will  do.  He  was  a  murderer 
from  the  beginning,  and  abode  ^ 

a  Matt.  13.  38.  1  Jno.  3.  8.    6  Jude  6. 

is  a  deep-seated  inability — not  of  the 
ears  or  outward  hearing.  If  this  were 
all,  the  impressions  could  be  conveyed 
through  the  eyes.  But  it  was  an  ina- 
bility of  heart,  which  prevented  them 
from  hearing  favorably  His  discourse. 
They  cried,  "  This  is  an  hard  saying, 
vrho  can  hear  it  ?  "  who  is  able  to  give 
ear  to  it?  ch.  6:  60.  This  native, 
inbred  repugnance  to  the  truth  is  not 
physical,  but  it  is  natural — that  is,  by 
nature,  and  it  is  uU  the  worse  because 
it  is  moral  and  spiritual,  instead  of 
physical.  If  it  were  only  that  a  man's 
limbs  were  chained  so  that  he  could 
not  go  to  the  house  of  God  to  hear  the 
Gospel,  this  would  be  a  trifle,  so  long 
as  he  had  the  hearty  inclination  to 
receive  it.  But  alas !  though  the 
^'■cannot,''''  in  the  view  of  many,  is  no 
inability,  because  it  is  only  a  < '  icill  not,^' 
it  is  on  this  very  account  the  greatest 
inability,  as  the  will  is  enslaved  and 
needs  to  be  delivered.  It  is  depraved 
and  needs  to  be  renewed.  It  is  repug- 
nant, and  needs  to  be  converted. 
IMelancthon  says,  "Ye  are  not  able, 
because  the  preponderating  bias  of  the 
heart  draws  it  to  evil."  "  By  putting 
the  question,"  says  Calvin,  "  He  in- 
tends to  take  out  of  their  hands  what 
was  the  subject  of  their  continual  boast- 
ing, that  they  are  led  by  reasoii  and 
judgment  to  oppose  Him."  How  igno- 
rant are  they  who  claim  to  be  so 
enlightened  as  to  reject  God's  word — 
His  only  written  revelation  from 
Heaven !  How  enslaved  are  they  who 
boast  of  being  free  thinkers,  and  who 
cry  out  against  trammels  of  Christian 
doctrine  and  of  religious  truth !  Our 
Lord,  the  final  Judge,  here  traces  their 
true  paternity,  shows  who  is  their 
father,  and  whence  their  works  proceed. 
4-1.  Yeicilldo.  Litei'ally — ye  will  to 
do.  This  is  much  more  than  is  ex- 
pressed in  our  English  version.  It  is 
not  saying  merely  what  they  zcill  do 
14* 


not  in  the  truth,  because  there  is 
no  truth  in  him.  When  he  speak- 
eth  a  lie,  he  speaketh  of  his  own  : 
for  he  is  a  liar,  and  the  father  of  it. 


in  future — but  what  they  are  inclined 
to  do,  by  nature  and  habit — what  their 
choice  is.  This  is  the  condemnation — 
that  men  choose  darkness  rather  than 
light.  They  arc  heartily  disposed  to 
evil,  and  this  is  their  slavery.  It  is 
not  such  a  slavery  as  binds  them  hand 
and  foot  against  their  will,  but  a 
slavery  that  binds  their  u-ill  to  act  in  a 
swift  and  ready  obedience  to  Satan. 
1[  A  murderer.  They  show  themselves 
the  true  children  of  Satan,  for  He  was 
a  murderer,  and  the  first  murderer, 
and  the3%  in  seeking  to  kill  Him,  were 
only  showing  the  spirit  of  his  children. 
^  From  the  beginning.  That  is,  from 
the  very  beginning  of  society,  in  tlio 
I  outset  of  man's  history.  Satan  brought 
sin  and  death  into  the  world  by  deceiv- 
ing our  first  parents,  and  the  first 
murder  immediately  followed  their 
fall,  and  grew  out  of  it — so  that  Satan 
was  the  parent  of  it.  1  John  8 :  8. 
"  He  that  committeth  sin  is  of  the 
devil ;  for  the  devil  sinneth  from  the 
beginning."  1  John  3:  12.  "Cain — 
who  was  OF  THAT  WICKED  o^'E,  and 
slew  his  brother  "  We  see  that  Satan 
is  a  real  person,  and  active  among  men. 
TT  Abode  not.  The  fall  of  Satan  is  here 
referred  to,  and  in  this  state  of  apostacy, 
He  is  the  parent  of  all  apostates — so 
that,  secondly,  He  is  not  only  a  mur- 
derer, but  a  liar,  and  hater  of  the 
truth — and  in  this  respect  also,  they 
showed  their  real  parentage.  This 
shows  that  the  seduction  of  our  first 
parents  is  the  murder  here  spoken  of, 
in  which  Satan  showed  his  true  charac- 
ter of  falsehood.  Gen.  3:  4.  Ob- 
serve— Satan  was  created  holy,  but 
in  this  estate  he  abode  not.  He  was  a 
leader  of  those  angels  "  who  kept  not 
their  first  estate."  .Jude,  vs.  6.  %  No 
truth.  No  truthfulness.  His  lie  has 
become  his  very  nature,  and  this, 
therefore,  is  his  life,  and  such  as  hate 
the    truth  are   his    children.     1[    His 


162 


JOHN. 


[Age  33. 


45  And  because  *  I  tell  you  the 
truth,  ye  believe  me  not. 

46  Which  of  you  convinceth  "^ 
me  of  sin?  And  if  I  say  the 
truth,  why  do  ye  not  believe  me  ? 

47  He  that  is  of  God  heareth 
God's  words;    ye  therefore  hear 


own.  The  term  is  plural.  Of  his  own 
things — "out  of  his  own  treasures  or 
resources."  Matt.  12:  35.  Out  of  the 
evil  treasures  of  his  heart,  he  bringeth 
forth  the  evil  things,  and  so  it  is  with 
his  children.  They  deal  in  lies.  Noth- 
ing so  proves  one  to  be  a  child  of  the 
devil,  as  the  habit  of  lying.  "  All  liars 
shall  have  their  part  in  the  lake  that 
burnetii  with  fire  and  brimstone." 
T[  Father  of  it.  Rather — the  father  of 
liim — that  is,  of  the  liar,  and  of  every 
liar — and,  of  course,  of  these  lying 
Jews. 

45.  Ye  display  the  character  of  the 
devil — ye  delight  in  his  works — for  he 
plotted  the  murder  and  destruction  of 
men  from  the  beginning.  Falsehood 
is  his  most  prominent  trait,  and,  there- 
fore, ye  do  not  believe  me,  because  I 
speak  the  truth.  This  was  the  crown- 
ing condemnation — that  just  because 
our  Lord  told  them  the  truth  in  regard 
to  themselves  and  the  only  way  of 
salvation,  they  believed  Him  not.  If 
He  had  told  them  some  pleasing  false- 
hood, they  would  have  received  it.  If 
one  should  come  to  them  in  his  own 
name,  and  not  in  the  Father's,  him 
they  would  receive,  ch.  5  :  44.  How 
true  is  it  that  it  is  the  truth  which  men 
object  to,  because  they  do  not  relish 
it.  But  if  it  be,  nevertheless,  the 
truth — and  especially,  the  saving  truth, 
how  mad  is  it  in  them  to  rpject  it. 
Will  they  have  only  what  is  pleasing — 
whether  true  or  false  ?  and 

"  Once  wedded  fiist 
To  some  dear  fulsehood,  hug  it  to  the  last? " 

46.  Which.  Literally,  who  of  you 
convictclh  me  of  sin?  "  Convinceth,"  is 
not  the  word  here  used.  It  was  not  to 
satisfy  Him  of  any  sin,  that  He  here 
challenged  them.  Convicteth  is  the 
term.     The  question  was,  who  of  them 


them  not,  because  ye  are  not  of 
God. 

48  Then  answered  the  Jews, 
and  said  unto  him,  Say  we  not 
well,  that  thou  art  a  Samaritan, 
and  *=  hast  a  devil  ? 

49  Jesus  answered,  I  have  not 


could  prove  any  sin  against  Him,  to 
show  that  He  was  not  a  faithful  ser- 
vant of  God.  He  asserted  his  perfect 
sinlessness,  as  a  reason  why  He  should 
be  received  as  sent  from  God.  ^  And 
if.  Unless  they  could  show  either 
from  His  life  or  His  doctrine  that  He 
was  false,  why  did  they  not  receive 
and  believe  Him?  Plainly  because 
they  were,  as  Ho  said,  the  children  of 
the  devil,  and  so  were  opposed  to 
truth  itself.  This  answers  His  own 
question  in  the  preceding  verse. 

47.  If  they  were  of  God  they  would 
surely  show  it,  by  hearing  and  receiv- 
ing the  words  of  God — the  revelation 
He  gave  by  His  Son.  Thus  He  forced 
upon  them  their  opposition  to  God's 
truth,  as  gi'owing  out  of  their  alienation 
from  God.  Thus  He  convicted  them  of 
sin.  This  was  most  conclusive  against 
them. 

48.  They  can  reply  to  this  only  by 
railing  accusation.  Men  often  repel 
the  truth  by  reviling  at  the  messenger 
or  the  message.  They  had  quarreled 
long  with  the  truth — now  they  cavil  at 
Him  and  rail  madly  at  His  spotless 
person.  ^  Say  we  not  tvell.  He  was 
repeatedly  charged  with  casting  out 
devils  by  leagiie  with  the  prince  of  the 
devils.  And  here  they  charged  Him 
with  being  crazed.  Tf  A  Samaritan. 
This  Avas  the  severest  reproach  among 
the  Jews,  to  call  one  a  Samaritan,  or 
heathen — with  whom  they  had  no  deal- 
ings. Ch.  4 :  9.  But  this  was  not 
enough.  They  charged  Him  with 
having  a  devil  also — with  being  de- 
moniacally possessed. 

49.  How  mildly  Jesus  answers  to  all 
such  bitter  revilings.  He  only  re-as- 
serted His  claims  and  the  purity  of 
His  doctrine  and  woik.  And  more 
than  this,   He  would  let  them  know, 


Age  33.] 


CHAP.  VIII. 


163 


a  devil ;  but  I  honour  my  Father, 
and  ye  do  dishonour  me. 

50  And  I  ^  seek  not  mine  own 
glory  :  there  is  one  that  secketh 
and  judgeth. 

51  Verily,  Yerily,  I  say  unto 
you,  If  a  man  keep  my  saying,  he 
shall  never  see  death. 

52  Then  said  the  Jews  unto 
him,  Now  we  know  that  thou  hast 
a  devil.  Abraham  is  dead,  ^  and 
the  prophets;  and  thou  sayest,  If 
a  man  keep  my  saying,  he  shall 
never  taste  of  death. 

53  Art  thou  greater  than  our 
father  Abraham,  which  is  dead? 


.5.41.      &  Zee.  1.5. 


that  He  sought  not  mere  human  ap- 
plause— their  scandal  would  not  harm 
Him.  He  would  do  His  Father's 
•work,  and  refer  all  the  results  to  Him 
who  seeketh  His  honor,  and  judgeth 
•what  is  right.   Ch.  5  :  23. 

51.  Wonderful  grace  is  it  that  our 
Lord  yet  still  further  puts  forward 
the  invitation  of  the  gospel,  even  to 
such  willful  and  wicked  revilers.  He 
would  show  them  here,  the  blessed 
effects  of. keeping,  cherir^hing  and  abi- 
ding in  His  word,  which  they,  as  chil- 
dren of  the  devil,  could  not  receive. 
^  See  death.  Shall  not  die  eternall3\ 
Ch.  11:  26. 

52.  From  this  the  Jews,  (the  rulers 
and  leaders  of  them,)  took  advantage, 
and  supposed  they  could  now  entangle 
Him.  They  took  Him  to  mean  bodily 
death,  and  they  supposed  they  could 
contradict  Him,  and  prove  Him  to  be 
false,  by  saying  that  Abraham  and  the 
prophets  who  were  good  men,  and  had 
kept  God's  words,  had  died. —  They 
blasphemed  Christ :  and  yet  the  com- 
passionate Saviour  bore  with  them. 

53.  Art  thou  greater.  So  the  Sa- 
maritan woman  asked :  Art  thou 
greater  than  our  father  Jacob  ?  ch.  4  : 
11.  This  pride  of  ancestry  and  of  the 
old  economy  came  up  to  resist  the 
claims  of  Christ.  ][  Is  dead.  Rather, 
who  died.     ^  Whom  makest  thou.       As 


And  the  prophets  are  dead :  whom 
makest  thou  thyself  ? 

54  Jesus  answered,  If  "^  I  hon- 
our myself,  my  honour  is  nothing : 
it  is  my  father  ^  that  honoureth 
me  ]  of  whom  ye  say,  that  he  is 
your  God  : 

55  Yet  ye  have  not  known 
him;  but  I  know  him  :  and  if 
I  should  say,  I  know  him  not, 
I  shall  be  a  liar  like  unto  you : 
but  I  know  him,  and  keep  his 
saying. 

56  Your  father  Abraham  re- 
joiced to  see  my  day:  and  he 
^  saw  it,  and  was  glad. 

cc.5.31,  41.      dc.17.  1.      c  He.  11. 13. 


much  as  to  say,  who  are  you  ?  How 
can  you  pretend  to  keep  your  followers 
from  dying,  when  all  the  great  and 
good  who  were  God's  favorites  died. 
What  power  is  this  that  You  are  claim- 
ing for  Yourself? 

54.  He  replied,  referring  them  again 
to  the  Father,  whom  they  boasted  as 
their  God,  and  whom  they  worshiped. 
This  was  all  along  what  our  Lord 
meant,  by  constantly  claiming  to  have 
been  sent  by  the  Father,  and  to  have 
had  the  Father's  testimonies.  Since 
they  professed  to  worship  the  Father, 
they  were  bound  to  receive  Him  and 
His  message. 

55.  Yet  the  difficulty  lay  in  their 
ignorance  of  the  Father  whom  they 
claimed  to  know  so  entirely,  and  in 
their  rejection  of  Him  who  came  to 
reveal  Him. 

56.  Rejoiced.  The  term  is  one  ex- 
pressive of  strong  delight.  Our  Lord 
meets  them  with  the  fact  that  their 
father  Abraham,  whom  they  so  much 
boasted,  was  a  believer  in  Him,  and 
that  if  they  were  true  children  of 
Abraham,  they  would  also  gladly  re- 
ceive Him.  And  thus  also  in  tlie  sense 
which  He  intended,  Abraham  was  liv- 
ing and  had  not  seen  death.  Luke  20: 
37,  38.  The  literal  meaning  of  tl.e 
passage  is,  "  Abraham  rejoiced  that  he 
should  sec  my  day."    He  looked  forward 


164 


JOHN. 


[Age  33. 


57  Then  said  the  Jews  unto 
him,  Thou  art  not  yet  fifty  years 
old^  and  hast  thou  seen  Abraham  ? 


to  it,  with  all  the  confidence  of  ftiith — 
it  was  cherished  by  him  as  a  joyful 
reality  yet  to  come;  and  the  benefits  of 
it  he  fully  expected  to  realize.  It  was 
in  regard  to  this  seed  of  promise  that 
"Abraham  believed  God,  and  it  was 
counted  to  him  for  righteousness." 
Gen.  15:  G;  Rom.  4:  8.  He,  like 
the  other  patriarchs  and  prophets, 
"  di'^.d  in  faith,  not  having  received 
the  promises,  (in  their  fulfillment,)  but 
having  seen  them  afar  off,  and  were  per- 
suaded of  them,  and  embraced  them," 
&c.  Heb.  11:  13.  The  promise  of 
Christ's  coming  was  ma  le  to  Abraham. 
"  To  thy  seed — which  is  Christ.'"  Gal.  3  : 
16.  He  was  also  favored  with  a  view 
of  Christ's  death  as  a  sacrifice  for  sin, 
as  it  was  shadowed  forth  to  him  in  the 
command  to  otfer  Isaac.  Gen.  22  :  1- 
13;  compare  Heb.  11:  19.  The  ex- 
pectation of  the  Messiah's  time,  as  to 
be  realized  by  him,  in  all  its  benefits, 
was  the  source  of  lively,  exultant  joy 
to  Abraham.  ^  He  saiv  it.  That  is — 
ofar  off.  Hob.  11  :  13.  And  he  so  en- 
tered into  it,  by  faith,  as  a  reality  cer- 
tainly to  be  enjoyed,  that  it  had  with 
him  the  power  of  a  present  experience. 
He  saw  it  as  represented — and  was 
justified  by  the  faith  of  it,  "  when  he 
ofTercd  up  Isaac,  his  son,  upon  the 
altar."  Jas.  2:  21.  ^  And  icas  glad. 
He  so  vividly  saw  it  in  the  distance  as 
to  be  gladdened  by  the  vision  of  it,  and 
this  prospect  of  it  cheered  him  in  his 
life  and  death.  The  name  "Isaac" 
signifies  laughter.  Perhaps  the  mean- 
ing may  also  be,  that  he  saw  it  in  his 
glorified  state.  "It  is  not  said  that  he 
saw  Christ,  but  Christ's  day — these 
latter  days — the  time  of  Christ's  king- 
dom when  he  appeared  in  the  Avorld 
clothed  with  flesh,  to  fulfill  the  office 
of  a  Redeemer." — Calvin.  This  fas- 
sage,  therefore,  is  not  at  all  inconsist- 
ent with  Luke  10:  24.  There  was 
evei'ything  in  this  declaration  calcu- 
lated to  strike  from  under  them  their 
ground  of  boasting,  and  to  show  how 


58  Jesus  said  unto  them,  Veri- 
ly, verily,  I  say  unto  you,  Before 
Abraham  was,  I  ^  am. 

aEx.3.  U.  Is.43.13.   c.  1. 1,  2.   Col. 1.17.  Re. 1.8. 


idle  is  the  objection  drawn  from  the 
name  of  Abraham.  And  if  he  so  ex- 
ulted in  seeing  Christ's  coming,  as  it 
was  set  forth  in  promises  and  prophe- 
cies, how  opposite  to  him  must  they 
be  who  reject  Christ  when  He  has 
come !  Our  advantages  are  much 
greater  than  those  of  the  most  favored 
patriarchs.  To  see  Christ's  day  as  ice  see 
it — to  live  in  the  times  of  the  gospel  dis- 
pensation, is  the  highest  privilege. 
And  our  responsibilties  are  proportion- 
ably  great. 

57.  The  Jews  at  once  charged  Him 
with  the  absurdity  of  saying  that  some- 
how He  had  been  seen  by  Abraham, 
and  as  they  knew  that  Abraham  had 
died  so  long  before,  they  would  have 
Him  explain  how  it  could  possibly  be. 
T[  Fifty.  He  was  not  even  fifty  years 
old,  they  said.  He  was  in  fact  only 
about  thirty-three.  But  He  might  have 
appeared  much  older,  as  He  vras  "  a 
man  of  so7-roics,''  and  they  could  say 
that,  at  any  rate,  He  was  not  ffty  yet — 
perhaps  conveying  also  a  sarcasm,  in 
naming  this  greater  age.  As  much  as 
to  say,  You  are  making  yourself  cen- 
turies old,  and  we  are  sure  j'ou  are  not 
fifty  yet,  at  oldest;  for  fifty  would 
more  than  cover  all  your  claims  to 
age.  And  hast  thou  seen  Abraham? 
This  He  had  not  said ;  only  they  wero 
determined  to  misunderstand  and  per- 
vert His  language.  They  were  willing 
enough  to  charge  upon  Him  this  ab- 
surdity.    He  had  a  higher  meaning. 

58.  Before  Abraham,  &c.  Here  He 
brings  out  the  astonishing  truth,  Avhich 
they  wore  so  poorly  able  to  compre- 
hend, and  so  unwilling  to  receive.  He 
here  asserts  His  essential  pre-existenco 
— that  He  existed  before  Abraham. 
1[  Was.  This  word  is  different  from 
that  which  is  here  used  to  express  our 
Lord's  existence.  More  literally,  it 
would  read  "  before  Abraham  teas  born, 
or  icas  made,  (implying  that  Abraham 
had  a  beginning,)  I  am."  And  in  this 
connection  the   use   of  this   different 


Age  33.] 


CHAP.  IX. 


165 


59  Then  took  they  up  stones 
to  east  at  him :  but  Jesus  hid 
himself  and  went  out  of  the 
temple,  going  through  the  midst 
of  them,  and  so  passed  by. 


verb,  in  reference  to  Himself,  implying 
essential  existence,  and  immutable,  inde- 
pendent being,  (in  the  present,)  would 
show  that  He  claimed  an  underived 
origin.  ^  /  am.  This  was  the  very 
form  in  which  Jehovah  declared  Him- 
self under  the  Old  Testament — "  I  am 
that  I  am."  It  was  understood  to  im- 
ply His  uncreated  and  essential  being. 
And  His  object  here  was  to  show  that 
He  existed  as  God  in  the  beginning,  and 
that  the  Word  was  with  God,  and  was 
God.  Ch.  1:  1.  In  His  divine  nature 
He  existed  before  Abraham  was  made, 
though  in  His  human  nature  He  was 
only  thirty-three  years  old.  This  de- 
claration was  also  made  most  solemnly, 
somewhat  in  the  form  of  an  oath — 
"  Verily,  verib/' — and  it  was  therefore 
important  for  John's  purpose,  -which 
■was  to  establish,  in  every  way,  the 
proper  Godhead  of  our  Lord  Jesus 
Christ — not  merely  that  He  was  di- 
vinely commissioned,  or  of  a  divine 
nature,  hut  that  He  was  truly  God. 
He  does  not  say  "  /  u-ors,"  but  "  lam," 
as  implying  also  that  He  was  the  very 
same  yesterday  and  to-day  and  forever. 
It  is  not  the  mission  and  work  of  our 
Lord  that  is  here  spoken  of,  but  His 
nature  and  essence,  to  meet  the  ques- 
tion as  to  His  existence  in  Abraham's 
time. 

59,  To  stone,  &c.  They  probably 
held  Him  guilty  according  to  their 
law.  Levit.  24:  16.  "We  see  how 
g^reat  is  the  madness  of  inconsiderate 
zeal," — Calvin.  We  need  not  suppose 
any  miraculous  escape  here.  But  the 
connexion  rather  favors  such  an  influ- 
ence. Calvin  says,  "  I  have  no  doubt 
that  Christ  rescued  Himself  by  His 
secret  power;  but  yet  under  the 
appearance  of  a  low  condition — not 
intending  to  make  a  clear  display  of 
His  divinity  as  yet," 


CHAPTER    IX. 
^  A  ND  as  Jesus  passed 
J\^  by,  he  saw  a  man 
which  was  blind  from  his  birth. 
2  And  his  disciples  asked  him, 


CHAPTER  IX 

90,    A  MAN    BORN    BLIND — IS  HEALED 

ON  THE  Sabbath — Our  Lord's  sub- 
sequent Discourses, — Jerusalem. 

Luke.       I        John. 

9.1-41. 
|l0.1-21. 

It  would  seem  that  the  incidents 
recorded  by  Luke,  in  part  of  chs.  10 
and  11,  belong  to  this  portion  of  the  his- 
tory. The  return  of  the  seventy  is 
supposed  to  have  occurred  at  or  near 
Jerusalem,  and  just  preceding  the 
miracle  here  narrated. 

1,  Passed  by.  Not  necessarily  nor 
probably  in  His  escape  from  the  Jews, 
ch.  8  :  59,  This  is  more  like  the  com- 
mencement of  a  new  paragraph  ;  and 
is  such  an  introduction  as  marks  an 
ordinary  occasion.  "As  He  was 
going  along."  ^  From  his  birth. 
The  man  may  possibly  have  been  pro- 
claiming the  fact  of  his  having  been 
born  blind,  in  order  to  work  upon  the 
sympathy  of  the  passers  by — which 
would  account  for  the  disciples  asking 
the  question. 

2.  Who  did  sin.  The  Jews  be- 
lieved that  special  calamities  were 
evidences  of  special  sin.  The  38th 
Psalm  is  founded  on  the  general  idea 
that  affliction  is  the  fruit  of  sin. — 
In  Luke  13:  1-4,  our  Lord  met  their 
mistakes  on  this  subject.  It  may  be 
said  in  general  terms,  that  suffering 
in  the  world  is  the  fruit  of  sin.  But 
we  have  no  right,  therefore,  to  count 
those  persons  the  vilest  who  suffer  the 
most.  It  is,  indeed,  often  the  very 
reverse  of  this,  in  God's  providence. 
And  though  some  have  supposed  from 
their  question  here,  that  they  thought 
the  man  could  somehow  have  sinned 
brfore  he  was  born,  it  is  not  necessary 
to  infer  that  they  had  any  very  definite 
theory  in  regard  to  such  a  case  as  this. 
They  asked  rather  because  of  a  special 


166 


JOHN. 


[Age  33. 


saying,  Master,  who  did  sin,  this 
man,  or  his  parents,  that  he  was 
born  blind  ? 
3  Jesus  answered.  Neither  hath 


difficulty  in  this  case,  growing  out  of 
his  being  born  with  this  calamity  upon 
him.  Generally,  the  personal  suffer- 
ing would  infer  personal  sin.  But  how 
this  man  could  have  been  a  sinner 
before  he  was  born,  would  be  the  diffi- 
culty here.  And  hence,  they  inquire 
whether  it  could  have  been  visited  on 
account  of  the  parent's  sin.  This  idea 
they  wei'e  familiar  with  in  the  law, 
(Exod.  20:  5,)  where  God  declared 
Himself  as  "visiting  the  iniquities  of 
the  fiithers  upon  the  children,  unto  the 
third  and  fourth  generation,  &c." 

3.  Our  Lord  takes  occasion  to  cor- 
rect their  mistakes.  They  had  no 
right  to  look  upon  this  calamity  as  a 
proof  of  some  special  sin  committed, 
either  by  the  blind  man  or  by  his 
parents.  He  further  settled  the  ques- 
tion, (Luke  13:  2,)  in  the  case  of 
*' those  eighteen  upon  whom  the  tower 
in  Siloam  fell."  He  did  not  mean  that 
they  were  sinless,  but  that  special  sin 
was  not  to  be  charged  upon  them  from 
such  evidence  as  this.  This  was  the 
cruel  error  of  Job's  friends.  ^  But 
that,  &c.  The  sin  of  the  parties  was 
not  ihe  procuring  cavise  of  this,  but  it 
was  ordained,  in  God's  works  of  Prov- 
idence, for  the  manifestation  of  His 
power  and  grace.  In  his  blindness, 
the  sovereignty  of  God  was  displayed, 
and  in  his  cure,  the  mercy  of  God 
would  be  displayed  also.  This  was 
now  the  view  of  the  case  to  which 
they  should  give  attention.  So  the 
sickness  of  Lazarus  was  declared  by 
our  Lord  to  be  for  the  glory  of  God 
the  Son.  Observe. — We  are  not  to 
infer  the  character  of  ourselves  or 
others  in  God's  sight,  from  the  out- 
ward temporal  circumstances.  2.  We 
are  to  show  pity  to  those  who  suffer, 
knowing  that  often  the  greatest  suffer- 
~  ers  are  the  best  of  men.  3.  If  God 
has  sent  calamity  upon  us,  we  are  to 
'         regard   it   as  only  making    occasion, 


this  man  sinned,  nor  his  parents, 
but  that ""  the  works  of  God  should 
be  made  manifest  in  him. 
4    I  must  work   the  works  of 


if  we  will,  to  display  His  power  and 
grace  for  our  deliverance.  We  are  to 
take  it  as  an  invitation  to  get  our 
necessity  relieved  by  Him.  4.  We 
ought  not  to  complain  that  we  are 
born  sinners  and  sufferers,  when  we 
consider  that  a  Saviour  has  been  sent 
to  us,  to  deliver  from  sin  and  death. 
5.  Evil  in  the  world  is  not  merely  an 
occasion  for  God's  work  of  mercy.  It 
is  real,  and  no  less  real  because  God 
has  graciously  provided  a  remedy. 
Because  it  is  so  real,  and  because  the 
curse  here  and  here^ifter  is  so  dreadful, 
He  has  undertaken  to  save — has  given 
His  only-begotten  Son,  that  men  should 
7iot  perish,  bvit  have  everlasting  life. 

4.  This  case  fell  directly  in  the  way 
of  our  Lord's  work  on  earth.  He  came 
"not  to  condemn  the  Gentile  world,"  as 
they  would  do,  "but  that  the  world 
through  Him  might  be  saved."  And 
this  commission  of  mercy  He  must  ac- 
tively execute,  during  the  short  time 
that  remained  for  Him  on  earth :  in- 
stead of  starting  or  sanctioning  such 
vain  speculations  as  they  suggested. 
Observe, — We  are  to  employ  our  time 
in  doing  good  to  men,  rather  than  in 
speculations  about  the  origin  of  evil, 
and  about  the  measure  of  other  peo- 
ple's sin.  Tf  Day.  This  refers  to  His 
allotted  time  for  laboring  on  earth.  It 
was  limited  and  short,  and  now  within 
six  months  of  His  death  :  and  while 
the  time  lasted  He  must  fulfill  His 
commission  and  till  up  His  time  wiiJi 
such  works  as  the  Father  had  sent  Him 
to  do,  T[  The  night.  See  ch,  11:9,  10. 
There  is  probably  here  some  hint  of 
its  being  the  Sabbath,  vs.  14.  The 
close  of  His  earthl}'  mission  was  ap- 
proacring — and  as  night  closes  the 
labor  of  the  day  to  all  men,  and  also 
to  Himself,  so  the  end  of  His  day,  (of 
His  allotted  time,)  would  bring  His 
earthlj'  labors  to  a  close  :  and  He  must 
occupy  Himself,  therefore,  in  glorifying 


Age  33.] 


CHAP.  IX. 


167 


him  that  sent  me,  while  it  is  day  : 
the  night  cometh,  when  no  man 
can  work. 

5  As  long  as  I  am  in  the  world, 
I  *  am  the  light  of  the  world. 

6  When  he  had   thus  spoken, 

a  c.  1.5,  9;   8.12;    12.35,46. 

the  Father,  and  in  doing  His  appointed 
work.  Some  understand  it  rather  as 
meaning,  that  no  man  "who  has  not 
done  his  work  in  the  day,  can  do  it  in 
the  night.  Besides  there  is  this,  that 
is  peculiar  in  His  case,  that  not  only 
is  His  lifetime  His  day  for  work,  but 
while  His  life  continues  He  makes  the 
day  for  the  world.   See  vs.  5. 

5.  While  He  may  be  said  to  be  under 
limitation  from  His  approaching  deah, 
His  day  is  something  more  than  a  mere 
opportunity  for  Him  to  work.  It  is 
daytime  to  the  world.  Therefore  all 
men  are  eminently  interested  in  His 
work  on  earth.  Besides  He  here  refers 
to  the  prophecy  of  Himself  as  "  a  Light 
to  lighten  the  Gentiles."'  This  claim 
He  also  made.  ch.  8:  12.  See  Ps.  36: 
9.  The  work  which  He  is  now  about 
to  do — namely,  this  giving  sight  to  a 
blind  man,  is  only  a  hint  of  what  He 
is  able  and  ready  to  do,  in  giving  light 
to  the  darkened  souls  of  men.  See  ch. 
1:  4;  8:  12.  His  miracles  were  re- 
demptive acts,  and  they  were  intended 
to  be  signs  of  His  complete  redemption 
from  sin  and  death,  for  men  of  every 
class  and  nation.  As  this  poor  blind 
man,  whom  they  would  discard  as  a 
grievous  and  accur.<ed  sinner,  was  to 
have  the  cheering  light  of  day  from 
Him,  so  is  He  the  Sun  of  righteousness 
for  the  world.  Observe. — Our  Lord's 
example  teaches  us  to  work  while  the 
day  lasts — to  be  living  daily  in  view 
of  death  ard  eternity — and  to  be  burn- 
ing and  shining  lights  in  the  world, 
while  we  are  in  it,  shedding  around  us 
the  benefit  of  good  woi-ks  and  a  holy 
example. 

6.  Spittle.  Instances  are  given  in 
which  both  clay  and  spittle  were  used 
among  the  ancients  for  curing  the 
eyes.     Our  Lord  confined  Himself  to 


he  ^  spat  on  the  ground,  and  made 
clay  of  the  spittle,  and  he  ^  an- 
ointed the  eyes  of  the  blind  man 
with  the  clay, 

7  And  said  unto  him.  Go,  wash 
in  the  pool  of  Siloam, "  (which  is, 

5  Mar.  8.  23.      1  or,  spread  the  clay  upon  the  et.-e-a  of 
the  blind  man.    c  Xe.  3. 15. 

no  method  in  working  His  miraculous 
cures.  It  is  plain  that  the  healing 
virtue  was  not  in  these  applications, 
any  more  than  in  the  pool  of  Siloam, 
He  might  have  healed  him  by  a  word, 
as  in  many  other  cases.  But  He  chose 
to  honor  the  means  by  using  them. 
It  was  not,  however,  as  an  aid  to  Him. 
He  alone  could  give  efficacy  to  any 
means.  It  was  rather  in  this  case  to 
minister  to  the  infirmity  of  the  blind 
man.  It  was  only  by  the  feeling  of 
this  anointing  upon  his  eyes,  that  he 
would  know  that  the  cure  came  from 
this  his  unseen  benefactor.  It  was 
also  perhaps  as  a  help  to  the  weak 
faith  of  the  man,  to  feel  that  something 
external  was  doing. — Our  Lord  deigns 
to  give  to  us  blind  sinners  some  sensi- 
ble signs,  that  we  may  have  a  livelier 
apprehension  of  His  healing  mercy. 
Lightfoot  shows  that  the  .Jews  were 
forbidden  to  prepare  medicines  on  the 
Sabbath  and  even  to  use  spittle  for 
curing  the  eyes.  Our  Lord,  thf  refore, 
may  have  designed  to  further  traia 
them  to  the  true  idea  of  the  Sabbath 


ordinance.    See    ch. 


and 


notes.  Observe. — Our  Lord  chose  to 
employ  something  coming  from  Him- 
self, to  show  that  the  virtue  came  from 
Him.  He  used  it  also  in  other  cases. 
Mark  8 :  23  ;  7  :  33. 

7.  Go  wash.  Our  Lord  would 
generally  put  the  beginnings  of  faith 
to  the  test,  by  requiring  some  act  of 
obedience.  It  may  also  have  had 
something  to  do  with  the  cure.  At 
least,  the  cure  was  not  to  be  felt  until 
this  command  had  been  obeyed.  The 
blind  beggar  was  familiar  enough  with 
the  localities  about  Jerusalem  to  find 
his  way  there,  where  probably  he  had 
often  been  without  a  cure. — See  the  case 
of  Naaman,  2  Kings  5:  10.     1  Siloam, 


168 


JOHN. 


[Agk  33. 


bj  interpretation,  Sent.)  He  * 
went  his  way  tliercfore,  and 
washed,  and  came  seeing. 

8  The  neighbours  therefore, 
and  they  which  before  had  seen 
him  that  he  was  blind,  said,  Is 
not  this  he  that  sat  and  begged  ? 

9  Some  said,  This  is  he  :  others 
said,  He  is  like  him :  hut  he  said, 
I  am  he. 


Josephus  describes  Siloam  as  a  foun- 
tain, and  gives  its  locality  as  we 
found  it,  and  in  accordance  with  the 
scriptural  accounts.  We  had  visited  the 
chapel  of  the  Virgin  in  the  valley  of 
Jehoshaphat,  near  Gethsemane,  and 
thence  we  passed  along  the  valley  and 
by  the  fountain  of  the  Virgin,  and 
winding  around  the  point  of  Ophel,  we 
came  to  i\\Q  pool.  The  structure  of 
the  fountain,  or  reservoir,  is  a  paral- 
lelogram in  form.  The  sides  are  of 
rude  stone  work,  with  fragments  of 
columns  set  in  the  wall  at  intervals, 
and  onf^  broken  column,  say  three  feet 
in  height,  standing  upright  in  the  bed 
of  the  pool — the  remains  probably  of  a 
chapel  formerly  built  over  the  spot. 
The  descent  to  the  bed  is  by  sixteen 
regular  steps,  and  three  or  four  irregu- 
lar stones  to  the  water,  which  we  found 
clear  and  sweet,  deepening  along  the 
pebbly  slope  of  its  bed  to  about  two 
feet  at  the  deepest.  An  archway  is  in 
the  rock  overhead,  as  of  a  regular 
aqueduct,  leading  under  the  temple's 
mount,  whence  the  water  flows.  We 
measured  the  reservoir  and  found  it 
eighteen  feet  across  and  fifty-four  feet 
long.  The  water  from  the  fountain 
fl.owed  in  a  narrow  channel  along 
the  base  of  the  hill  Ophel,  some  three 
hundred  feet  to  a  basin  where  the 
women  from  the  adjacent  village  of 
Siloam  were  washing  clothes — and 
thence  it  passed  to  the  "  King's  gar- 
dens" of  fig  trees,  &c.,  in  the  valley 
of  Jehoshapjiat.  Some  suppose  the 
fountain  or  pool  to  be  connected  with 
a  supply  of  waters  under  the  temple. 
This  would  still  add  to  the  significance 


I    10  Therefore  said  they  unto  him, 
How  were  thine  eyes  opened  ? 

1 1  He  answered  and  said,  A  man 
that  is  called  Jesus  made  clay,  '' 
and  anointed  mine  eyes,  and  said 
unto  me.  Go  to  the  pool  of  Siloam, 
and  wash  :  and  I  went  and  washed, 
and  I  received  sight. 

12  Then  said  they  unto  him. 
Where  is  he  ?  He  said,  I  know  not. 


of  this  transaction.  There  is  a  popu- 
lar tradition  of  some  medicinfil  virtue 
in  the  waters,  especially  for  the  eyes^ 
but  it  is  very  likely  to  Lave  sprung 
from  a  superstitious  notion  founded  on 
this  narrative.  \  Sent.  John  has 
given  this  interpretation,  it  would 
seem,  to  call  attention  to  its  meaning 
as  very  significant  here.  This  pool 
was  employed  in  the  matter  as  a  sym- 
bol of  our  Lord's  mission  and  work  on 
earth.  He  was  the  ^^  Sent^' — "the 
Apostle  and  High  Priest  of  our  profes- 
sion." Heb.  3  :  1.— Thus  did  the  eter- 
nal "Word,"  the  Son  of  God,  give  Light 
to  the  blind  eyes  on  the  first  day  of 
the  week — the  same  Creator  who,  "in 
the  beginning,"  had  called  forth  the 
Light  itself  on  that  day.  Gen.  1 :  3. 
T[  Came  seeing.  This  was  plainly  the 
result  of  his  obedience  to  Christ,  and 
he  was  doubtless  made  to  see  inwardly 
that  it  was  more  because  of  his  obey- 
ing this  divine  command,  than  because 
of  any  virtue  in  Siloam.  It  was  the 
great  Siloam,  opened  for  sin  and  for 
uncleanness,  (Zach.  12  :  1,)  to  which 
he  must  credit  his  cure.  He  returned 
probably  to  his  own  home,  as  would 
appear  from  the  next  verses.  Naaman 
found  nothing  but  ol  jectionto  the  plan 
of  the  prophet  to  wash  in  the  Jordan ; 
but  this  man  went  at  the  direction  of 
Christ,  with  a  prompt  obedience.  This 
was  to  show  in  a  parable  the  case  of 
the  Jews,  who  "refused  the  waters 
of  Siloah  that  go  softl3%"  (Isa.  8:  6,) 
and  were,  therefore,  destroyed. 

8-12.  Those  who  knew  him — the 
neighborhood  among  whom  he  had 
strolled,    begging — were    prompt    to 


Age  33.] 


CHAP.  IX. 


169 


13  They  brought  to  the  Phari- 
sees him  that  aforetime  was 
blind. 

14  And  it  was  the  sabbath-day 
when  Jesus  made  the  clay,  and 
opened  his  eyes. 

15  Then  again  the  Pharisees 
also  asked  him  how  he  had  received 
his   sight.     He  said  unto   them, 


notice  the  change.  If  we  are  truly 
changed  by  grace,  our  friends  and 
neighbors  will  remark  the  difference  in 
us. 

"  Great  is  the  -vrork  my  neighbors  cried." 
They  could  scarcely  believe  it  to  be 
the  same  person.  "  The  opening  of 
the  eyes  would  naturally  change  the 
whole  countenance."  They  were  in- 
quisitive— would  like  to  know  how  it 
was  done — while  all  were  talking  and 
speculating  about  it.  So  the  conver- 
sion of  a  well  known  person  excites 
remark  and  starts  many  inquiries. 

13.  7%e  Pharisees.  From  the  men- 
tion of  the  day  as  being  the  Sabbath, 
(vs.  14,)  it  would  seem  that  they  brought 
the  man  before  the  ecclesiastical  rulers. 
This  may  have  been  the  lesser  local 
Sanhedrim,  which  was  always  sitting. 
They  were  not  all  Pharisees,  but  the 
chief  were  of  these — and  these  were 
they  who  would  take  special  notice  of 
any  violation  of  the  Sabbath. 

1-1.  This  fact,  that  the  miracle  was 
done  on  the  Sabbath,  is  here  noted  in 
connection  with  the  tribunal;  and  the 
making  of  the  clay  is  probably  men- 
tioned as  a  species  of  labor  which  their 
law  pronounced  illegal. 

15.  Again.  See  vs.  10,  where  the 
same  question,  in  substance,  had  been 
asked  him,  by  the  neighbors — here  by 
"  the  Pharisees  also."  ^  He  put.  The 
man  told  what  he  felt  that  Christ  did 
to  him,  and  what  he  knew  he  himself 
did,  and  what  they  knew  was  the  re- 
sult. 

16.  There  was  a  division  among  the 
rulers  respecting  Him.  Some  took  the 
ground  that  He  was  not  of  God,  (not 
"a  teacher  sent  from  God,"  eh.  3 :  3,) 

15 


He  put  clay  upon  mine  eyes,  and 
I  washed,  and  do  see. 

16  Therefore  said  some  of  the 
Pharisees,  This  man  is  not  of  G-od, 
because  he  keepeth  not  the  sab- 
bath-day. Others  said.  How  * 
can  a  man  that  is  a  sinner  do  such 
miracles  ?  And  ^  there  was  a 
division  among  them. 


aver.  31.    c.  3. : 


because  He  kept  not  the  Sabbath  day, 
which  was  a  divine  institution.  It  is 
true  enough  that  no  one  who  willfully 
and  habitually  breaks  the  Sabbath  can 
be  a  child  of  God.  But  they  put  their 
own  construction  upon  what  was  re- 
quired in  the  fourth  commandment, 
and  bound  every  one  to  the  same 
opinions.  The  Pharisees  were  noted 
for  having  a  multitude  of  trifling  rules 
about  the  observance  of  the  day. 
T[  Others.  This  was  a  fair  question, 
but  only  as  yet  a  question,  as  if  they 
were  timid  and  doubting.  They  do 
not  speak  out,  as  Nicodemus  did — (ch. 
3) — "  We  knoio  that  thou  art  a  teacher 
sent  from  God,  for  no  man  can  do  these 
miracles  which  thou  doest,  except  God 
be  with  him."  ^  Such  miracles.  These 
miracles  were  before  their  eyes.  They 
were  plain  proofs  of  divine  power. 
Hence,  He  constantly  appealed  to  His 
works,  in  evidence  of  His  being  God, 
and  being  sent  from  God,  and  of  His 
not  being  a  sinner,  or  deceiver.  Mira- 
cles were  therefore  a  leading  proof  of 
Christianity,  in  apostolic  times.  Chris- 
tianity, as  a  system,  was  so  connected 
with  miracles,  that  it  is  proved  to  be 
a  divine  system  by  history  itself,  which 
is  the  history  of  Christianity,  as  a 
miraculous  system.  The  miracles  were 
appealed  to  by  the  apostles  among  the 
chief  cities,  and  were  not  denied  by 
the  bitterest  opponents  of  Christianity, 
as  .Julian  and  Porphyry,  who  would 
surely  have  denied  them  if  they  could. 
And,  admitting  the  miracles  to  have 
been  wrought,  the  inference  was  plainly 
correct,  as  Nicodemus  declared,  and 
these  Pharisees  should  have  yielded  to 
the  evidence,  as  he  did.     Some,  hov?^ 


170 


JOHN. 


[Age  33. 


17  They  say  unto  the  blind  man 
again,  AVhat  sayest  thou  of  him, 
that  he  hath  opened  thine  eyes  ? 
He  said.  He  is  a  prophet.  * 

18  But  the  Jews  did  not  believe  ^ 
concerning  him,  that  he  had  been 
blind,  and  received  his  sight,  until 
they  called  the  parents  of  him 
that  had  received  his  sight. 

19  And  they  asked  them,  saying. 
Is  this  your  son,  who  ye  say  was 
born  blind?  how  then  doth  he 
now  see  ? 

20  His  parents  answered  them 
and  said  We  know  that  this  is 

a  c.  4. 19.        6  Is.  26. 11. 


ever,  were  leaning  to  this  conviction. 
^  A  division.  "  For  this  was  He," 
says  Augustine,  "who  in  the  begin- 
ning divided  the  Light  from  the  Dark- 
ness."   See  also  Matt.  25 :  32. 

17.  Tliat  he  hath,  &c.  There  is  but 
one  question  here,  and  not  two,  as 
many  have  understood.  The  empha- 
sis is  on  the  word  "  thou.^^  Thou, 
(as  the  chief  witness,)  "what  sayest 
thou  of  him  in  that,  or  as  to  that  He 
hath  opened  thine  eyes  ?"  They  hoped 
that  he  would  possibly  bring  out  some- 
thing against  Him.  ^  A  prophet.  He 
meant  only  to  give  Him  the  credit  of 
having  a  commission  from  God. 

18.  The  Jeu's.  These  are  the  rulers, 
of  whom  John  often  speaks  as  perse- 
cuting Christ.  They  were  the  hostile 
party  called  before — "  the  Pharisees." 
They  undertake  "to  sift  more  closely 
the  evidence  of  the  fact.  The  parents 
are  summoned  as  witnesses."  ^  Did 
not  believe.  These  resisted  the  evidence 
as  long  as  possible,  and  chiefly  in  re- 
ference to  his  having  been  bor7i  blind: 
for  which  they  wanted  the  parents' 
testimony.  ^  Until.  No — nor  even 
then.  How  reluctant  is  the  natural 
heart  to  admit  the  claims  of  Chi-ist — 
though  they  are  established  by  clearest 
facts.  We  see  how  much  they  labored 
to  maintain  their  unbelief — battling 
against  the  plainest  truths. 

19.  They   seem   to  have   hoped  to 


our  son,  and  that  he  was  born 
blind  : 

21  But  by  what  means  he  now 
seeth,  we  know  not ;  or  who  hath 
opened  his  eyes,  we  know  not : 
he  is  of  age ;  ask  him ;  he  shall 
speak  for  himself. 

22  These  loords  spake  his  pa- 
rents, because  they  °  feared  the 
Jews :  for  the  Jews  had  agreed 
already,  that  if  any  man  did  con- 
fess that  he  was  Christ,  he  ^  should 
be  put  out  of  the  synagogue. 

23  Therefore  said  his  parents, 
He  is  of  age ;  ask  him. 

c  Pr.  29.  25.     c.  7. 13  ;  12.  42.      d  ver.  34.    c.  IG.  2, 


frighten  the  parents  into  some  state- 
ment more  suited  to  their  wish. 

20.  They  state  what  they  know,  and 
what  they  had  the  best  right  to  know, 
but  they  would  not  venture  upon  the 
matter  in  dispute  as  to  the  healer  or 
the  cure,  lest  they  might  get  in  difli- 
culty,  with  the  rulers.  T[  We  knoio. 
"  Thus,"  says  Chrysostom,  "  the  truth 
becomes  strengthened  bj'  the  very 
snares  which  are  laid  against  it.  A 
lie  is  its  own  antagonist,  and  by  its 
attempts  to  injure  the  truth,  sets  it  off 
to  greater  advantage.  So  was  it  here. 
For  the  point  which  might  have  been 
urged,  viz.,  that  the  neighbors  knew 
nothing  for  certain,  but  spnke  from  a 
mere  resemblance,  is  cut  off  by  the  in- 
troduction of  the  parents,  who  could, 
of  course,  testify  to  their  own  son." 

21.  He  is  of  age.  They  fall  back 
upon  the  son  as  of  full  age,  and  hence 
a  proper  legal  witness. 

22.  Had  agreed.  They  had  virtually 
pronounced  Christ  an  impostor,  and 
even  while  seeming  to  be  hearing  the 
testimony,  they  would  not  allow  any 
one  to  confess  Him.  \  Put  out,  &c. 
This  is  expressed  by  a  single  term, 
like  cx-synagogued.  There  were  differ- 
ent kinds  of  excommunication.  This 
could  scarcely  have  been  the  severest 
kind,  which  was  final,  and  cut  off  the 
man  from  any  intercourse  with  thei 
people.     It  was    more   probably  tho 


i^ 


Age  33.] 


CHAP.  IX. 


171 


24  Then  again  called  they  the 
man  that  was  blind,  and  said  unto 
him,  Give  God  ^  the  praise  :  we 
know  that  this  man  is  a  sinner. 

25  He  answered  and  said.  Whe- 
ther he  be  a  sinner  or  no,  I  know 
not :  one  thing  I  know,  that, 
whereas  I  was  blind,  now  I 
see. 

26  Then  said  they  to  him  again, 

a  Jos.  7. 19.     Ps.  50. 14, 15. 

first  degree,  expelling  for  thirty  days 
from  the  sj^nagogue,  and  from  coming 
nearer  than  four  cubits  to  his  wife  or 
friends.  Eut  Christ  had  received  this 
man  into  His  church,  -while  these  dis- 
believing Jews  are  cut  ofi"  to  this  day. 

24.  Give  God  the  praise.  The  sense 
might  seem  to  be,  "Give  the  praise  (of 
thy  healing)  to  God.  But  this  man 
so  far  from  being  God,  or  having  any 
claim  to  the  praise,  is  a  sinner — an 
impostor."  But  the  phrase  is  used  as 
a  form  of  adjuration,  by  which  they 
would  oblige  the  man,  on  oath,  to  con- 
fess the  truth.  See  Josh.  7:  19;  Ezra 
10:  11.  "We  adjure  thee  by  God  to 
confess  the  truth.  We  know  that  this 
man  is  a  sinner."  They  wish  by  this 
form  of  "  holy  inquisition"  to  awe  the 
man  into  some  account  of  the  cure 
which  would  suit  their  own  view.  Ob- 
serve— They  claimed  to  know  before- 
hand— and  yet  they  call  upon  the  man 
to  tell  them  the  facts,  and  will  be 
satisfied  with  no  account  of  the  matter 
but  such  as  will  suit  their  enmity  to 
Christ.  So  men  constantly  question 
nature  and  science  and  revelation,  to 
extort  answers  from  them  contrary  to 
what  they  properly  give. 

25.  The  man,  like  one  not  to  be  sha- 
ken from  the  truth,  confines  himself 
to  the  facts,  and  will  not  be  entangled 
by  their  questionings.  ^Nlany  a  plain 
Christian,  who  is  met  by  infidel  objec- 
tions, falls  back  with  confidence  upon 
the  consciousness  of  the  truth,  as  felt 
in  the  heart,  and  says,  one  thing  I 
know — talk  as  you  will,  cavil  as  you  ' 
may — that  I  have  had  inward  experi-  j 
ence  of  the  truth  of  religion,  and  I  care  1 


What  did  he  to  thee  r'  how  opened 
he  thine  eyes  ? 

27  He  answered  them,  I  have 
told  you  already,  and  ye  did  not 
hear  :  wherefore  would  ye  hear  it 
again?  will  ye  also  be  his  disci- 
ples ? 

28  Then  they  reviled  ^  him,  and 
said.  Thou  art  his  disciple;  but 
we  are  Moses'  disciples. 


nothing  for  your  vain  queries  or  your 
skeptical  and  obstinate  doubts,  espe- 
cially where  you  have  your  foregone 
conclusions,  and  will  hear  nothing  but 
what  will  suit  your  opposition  to  Christ. 

26.  They  are  not  satisfied — will  not 
be — but  again  put  the  man  at  the  bar 
to  be  cross-questioned,  so  as  yet,  if 
possible,  to  get  some  clue  for  accusing 
Christ — especially,  in  reference  to  the 
Sabbath  violation.  They  hope  to  hear 
in  his  account  of  the  operation,  some- 
thing that  shall  further  serve  to  con- 
demn Christ  as  having  broken  the 
Sabbath.  The  question  now  is,  '■'■xchat 
hath  He  done  to  thee — how  opened  He 
thine  eyes?" 

27.  The  man  seeing  their  stubborn 
unbelief,  declines  to  answer  them  fur- 
ther, when  their  evident  object  is  not 
to  get  at  the  facts,  but  to  pick  flaws, 
in  a  spirit  of  malice.  T[  Will  ye  also. 
This  is  an  ironical  question  put  to 
them,  as  much  as  to  say,  you  seem  so 
anxious  to  learn  about  His  work,  that 
you  must  be  wishing  to  become  His 
followers.  Observe. — Many  inquire 
about  religious  things,  merely  to  raise 
objections,  and  though  they  study  the 
Bible,  it  would  be  the  greatest  satire 
to  charge  them  with  purposing  to 
follow  Christ.  It  is  plain  that  they 
wish  only  to  bring  accusation  against 
Him. 

28.  The  bold  confidence  of  the  blind 
beggar  in  making  this  reply,  so  irrita- 
ted these  inquisitors  that  they  loaded 
hira  with  abuse.  Often  a  poor  helpless 
Christian  has  stood  up  against  the 
frown  and  threat,  and  torture,  of  Papal 
inquisitions,  and  in  bold  confidence  of 


172 


JOHN. 


[Age  33. 


29  We  know  ^  that  G-od  spake 
unto  Moses :  as  for  this  felloiv, 
we  ^  know  not  from  whence  he  is. 

80  The  man  answered  and  said 
unto  them^  Why  ^  herein  is  a  mar- 
vellous thing,  that  ye  know  not 
from  whence  he  is,  and  ^ct  he 
hath  opened  ^  mine  eyes. 


aPs. 
119. 18. 


[03.7.    He.  3.5.      5c.8.U.      cc.3.10.      dPs. 
Is.  29. 18, 19;  35.5.   2  Cor.  4.  6. 


the  truth,  has  uttered  Christian  con- 
victions, without  being  shaken,  even 
though  anathema  and  death  have  been 
the  penalty.  ^  Ilts  disciple.  This  is 
spoken  in  ridicule.  Thou  art  the  dis- 
ciple or  follower  of  Him — of  such  an 
one  as  this — of  //m,  the  pretender — 
the  blasphemer — whom  we  so  despise. 
In  contrast  with  this,  they  claim  to  be 
the  disciples  of  Moses — putting  this 
honored  name,  so  established  among 
the  Jews,  against  the  strange  name  of 
this  new  teacher.  They  would  put 
the  blind  beggar,  and  his  teacher  and 
healer,  under  the  same  contempt.  So 
they  would  repel  the  very  thought  of 
seeking  to  follow  Christ.  "Be  this 
reproach  upon  us  and  upon  our  chil- 
dren," says  Augustine. 

29.  We  knoiv.  They  claimed  for 
Moses  ("in  whom  they  trusted,")  that 
he  had  a  divine  revelation  and  au- 
thority from  God,  but  of  this  man  they 
had  no  such  evidence.  If  Whence. 
"We  know  that  Moses  was  sent  by 
God,  and  that  his  doctrine  is  true  and 
divine.  But  whether  this  man  be  sent 
by  God  and  be  the  ambassador  of  God, 
we  do  not  know  at  all."  AVhy  then 
should  we  hear  Him,  and  become  His 
disciples  ? 

30.  Such  contemptuous  and  reviling 
language  spoken  of  his  great  Benefac- 
tor, led  the  healed  beggar  to  speak  out 
for  his  Loi-d.  Tf  W/ij/  herein.  Liter- 
ally, For  herein.  The  man  naturally 
enough  points  them  to  this  proof  of 
Christ's  Divinity,  which  he  was  so  sure 
of,  and  which  they  could  not  but 
admit,  as  they  did  not  deny  that  He 
had  done  it.  Hence,  he  uses  the 
common  argument  from  miracles — that 
a  miracle  is  a  sign  of  the  Divine  Pres- 


31  Now  we  know  that  God  « 
heareth  not  sinners  :  but  if  ^  any 
man  be  a  worshipper  of  God,  and 
doeth  his  will,  him  he  heareth. 

32  Since  the  world  began  was  it 
not  heard  that  any  man  opened 
the  eyes  of  one  that  was  born 
blind. 

e  Job  27.  9.  Ps.  66.18.  Pr.  28.  9.  Is.  1.15.  Je.ll.H. 
Ez.  8.18.   Mic.3.  4.   Zee.  7, 13.    /Ps.  34. 15.   Pr.  15.  29. 


ence  and  Power — and  that  whoever 
really  wrought  a  miracle  must  be  sent 
from  God — that  God  would  not  give 
this  power  to  an  impostor,  nor  set  this 
Divine  seal  upon  an  unauthorized  mes- 
sage. ' '  This,  therefore,  is  very  remark- 
able, that  though  this  man  hath  opened 
my  eyes  and  given  such  proof  of  His 
commission,  you  do  not  know  whence 
He  is."  Some  writers  of  the  present 
day,  as  Dr.  Arnold,  insist  that  the 
ground  taken  by  the  Sanhedrim  was 
warranted  by  the  passage  in  Deut.  13  : 
1-3:  only  that  they  failed  to  distin- 
guish between  positive  and  moral  stat- 
utes. But  the  beggar  meets  their 
wicked  sophistry  and  cavil  on  the  right 
ground,  viz  : — that  miracles  are  evi- 
dences of  Divine  power,  and  that  God 
would  not  give  the  endorsement  of  His 
Omnipotence  to  an  imposture. 

31-33.  This  he  states  as  the  common 
sense — the  uniform  conviction  of  men, 
which  all  may  be  supposed  to  admit — 
that  God  heareth  not — attends  not  to — 
acts  not  in  concert  with — sinners — im- 
postors. Therefore,  they  cannot  do 
works  which  require  divine  power  and 
show  divine  goodness.  God  will  give 
them  no  such  seal  or  token  of  His 
favor.  Tl  But.  God  strictly  distin- 
guishes characters — separates  the  pre- 
cious from  the  vile.  He  gives  no  coun- 
tenance to  the  works  of  the  wicked. 
But  the  humble  worshiper  and  follower 
of  God  He  heareth.  The  tokens  of 
His  presence  are,  of  course,  confined 
to  these.  Hence,  if  this  man  were  notJ 
sent  from  God,  He  could  do  nothing  of  f 
this  kind. 

32.  Though  the  prophets  of  old  had 
wrought  many  miracles,  none  had  ever 
wrought  one  like  this.     The  prophet 


Age  33.] 


CHAP.  IX. 


173 


33  If  this  man  were  not  of  God, 
he  could  do  nothing. 

34  They  answered  and  said  unto 
him,  Thou  ^  wast  altogether  born 
in  sins,  and  dost  thou  teach  us  ? 
And  they  ^  cast  him  ^  out. 

35  Jesus  heard  that  they  had 
cast  him  out :  and  when  he  had 

a  Tcr.  2,    1  or,  excommunicated  him.    5  Is.fiG.  5. 


Elijah  had,  indeed,  raised  the  dead. 
But  this  opening  of  the  blind  eyes  was 
particularly  ascribed  to  the  Messiah  by 
the  prophets,  (Isa.  35:  5 ;  42  :  7,)  and 
the  Jewish  Rabbins  believed  and  taught 
that  Christ,  when  he  came,  would  work 
this  particular  miracle.  The  beggar 
may  not  have  referred  to  the  prophe- 
cies, but  only  to  the  fact,  that  this 
particular  miracle  which  was  confessed 
to  be  so  great,  had  not  been  wrought. 
Yet  it  was  calculated  to  force  convic- 
tion upon  these  obstinate  Jews. 

34.  Altogether.  They  mean  to  charge 
him  now  with  being  a  sinner  from  his 
birth,  and  marked  as  such  by  his 
being  born  blind.  They  had  asked  our 
Lord  whether  it  was  this  man  or  his 
parents  that  had  sinned  so  as  to  stamp 
him  with  this  token  of  the  divine  dis- 
pleasure. But  now  they  charge  it 
upon  the  man  himself,  though  they 
had  pretended  not  to  believe  that  he 
had  been  born  blind,  vs.  19.  Tf  Teach 
us.  Their  pride  was  in  very  striking 
contrast  with  his  simplicity  and  sin- 
cerity. They  were  proud  pretenders, 
(Rom.  2:  19,  20,)  and  could  not  bear 
the  thought  of  being  schooled  by  this 
"blind  beggar."  Brt,  says  Augustine, 
*'  it  was  they  themselves  who  had  made 
him  the  teacher,  by  asking  him  so  many 
questions."  ^  Cast  him  out.  This  was 
according  to  their  threatening,  vs.  22. 
They  regarded  him  now,  by  his  defence 
of  Christ  from  their  revilings,  as  pro- 
fessing Him,  and  they  excommunicated 
him  as  not  fit  to  have  the  privileges  of 
the  Jewish  church. 

35.  How  tenderly  does  our  Lord  show 
His  interest  in  this  honest  oppressed 
beggar  whom  He  had  healed.  Calvin 
says,  "We  have  known  the  same  thing 

-5- 


found  him,  he  said  unto  him.  Dost 
thou  believe  °  on  the  Son  of  Grod  ? 

36  He  answered  and  said.  Who 
is  he.  Lord,  that  I  might  believe 
on  him  ? 

37  And  Jesus  said  unto  him, 
Thou  hast  both  seen  him,  and  ^  it 
is  he  that  talketh  with  thee. 


clJno.5.13.     dc.i. 


in  our  own  time;  for,  when  Dr.  Martin 
Luther  and  others  of  the  same  class 
were  beginning  to  reprove  the  grosser 
abuses  of  the  Pope,  they  scarcely  had 
the  slightest  relish  for  pure  Christianity. 
But,  after  the  Pope  had  cast  them  out 
of  the  Roman  synagogue  by  terrific 
bulls,  Christ  stretched  out  his  hand  and 
made  Himself  fully  known  to  them." 
^  Dost  thou  believe.  This  was  o.s 
much  as  to  say,  Do  you,  after  all  this 
experience  of  the  Jewish  teachers,  and 
of  this  wonder-worker,  believe,  not- 
withstanding the  unbelief  of  the  rulers? 
He  had  recognized  this  healer  as  sent 
from  God,  but  he  had  not  yet  come  to 
think  of  Him  under  this  title  of  So7i  of 
God — perhaps  not  even  as  the  ]\Ies- 
siah.  Indeed,  they  knew  of  the  Mes- 
siah rather  under  the  name  of  "  Son 
of  David." 

36.  The  man  shows  his  inquiring 
disposition  and  readiness  to  receive 
the  truth.  He  had  not  seen  his  Bene- 
factor, when  the  miracle  was  wrought  ; 
and  now  perhaps  it  occurs  to  him  from 
this  inquiry,  that  the  Great  Healer  and 
the  Son  of  God  were  one  and  the  same. 
If  so,  this  would  increase  the  interest 
of  his  inquiry,  "Who  is  he?"  See 
Mark  10 :  26 ;  Luke  10 :  29  ;  2  Cor.  2 : 
2.  f  That  I  may.  "  Faith  cometh  by 
hearing,  and  hearing  by  the  word  of 
God,"  &c.  Rom.  10:  17.  The  willing- 
ness to  believe — the  believing  spirit  is 
met  by  a  sufficient  communication  of 
the  truth.  "  Then  shall  ye  know  if  ye 
follow  on  to  know  the  Lord."  He  was 
ready  to  believe  in  Jesus  whatever  He 
might  say. 

37.  This  does  not  refer  to  any  for- 
mer sight  of  Him,  but  the  reference  to 
his  restored  sight  serves  to  awaken  the 


174 


JOHN. 


[Age  33. 


38  And  lie  said,  Lord,  I  believe. 
•"  And  he  worshipped  him. 

39  And  Jesus  said,  For  ^ 
judgment  I  am  come  into 
this  world ;  that  they  which 
see    not  '^  might   see,    and   that 

a  Matt.  14.  33.     6  c.  5.  22.  27  ;    12.47.     clPe.2.9. 


man's  gratitude.  In  this  way  He  dis- 
covers Himself  to  him  as  He  who  had 
given  him  sight.  This  poor  witness  to 
the  truth — cast  out  from  the  temple — 
comes  to  be  the  gainer,  as  he  was  re- 
ceived by  the  Lord  of  the  Temple. 
See  Luke  2 :  30.  Jesus  intended  to  be 
acknowledged  by  him  as  the  Christ, 
(and  to  this  the  man  was  gradually, 
gi'aciously  led  along,)  that  from  this 
beginning  of  faith  in  His  person  and 
office  work.  He  might  afterwards  lead 
him  forward  to  a  more  intimate  know- 
ledge of  Himself. 

38.  The  man  was  brought  now  to 
profess  his  faith  in  Christ,  as  the  very 
living  Healer  who  stood  before  him. 
He  had  found  now  a  Personal  Saviour. 
Like  Thomas,  he  could  now  say,  "  My 
Lord  and  my  God."  John  20:  28. 
^  Worshipped.  This  term  means  lite- 
rally to  bow  the  knee  in  reverence. 
As  soon  as  he  recognized  Christ,  he 
adored.  AVhen  we  apprehend  Christ 
by  a  living  faith,  we  must  pay  Him 
the  homage  of  our  hearts.  This  is  the 
order  in  which  "  effectual  calling''  works 
— ''enlightening  our  minds  in  the 
knowledge  of  Christ,  and  renewing  our 
wills,  the  Holy  Spirit  doth  persuade 
and  enable  us  to  embrace  Jesus  Christ 
freely   offered   to  us   in  the  Gospel," 

39,  For  judgment.  Our  Lord  now  ex- 
plains His  mission,  in  connection  with 
such  cases  as  this.  His  fan  is  in  His 
hand.  He  goes  through  the  world 
thoroughly  purging  His  floor,  gather- 
ing His  wheat,  and  separating  from  it 
the  chaff— (Matt,  3:  12)— dividing  the 
light  from  the  darkness.  This  process 
is  constantly  going  on  ;  and  an  instance 
had  just  occurred  which  would  illus- 
trate it.  This  blind  beggar  was  spiritu- 
ally blind  also  from  his  birth.  But  he 
had  been  found  by  Christ,  the  Great 


they  which  see  might   be  made 
blind,  ^ 

40  And  some  of  the  Pharisees 
which  were  with  him  heard  these 
words,  and  said  unto  him,  are  we 
®  blind  also  ? 

d  Matt.  13. 13.    c.  3. 19.        e  Ko.  2. 19.    Ke.  3. 17. 


Healer,  and  he  had  received  both  bodily 
and  spiritual  eye-sight,  Christ  had 
revealed  Himself  to  him  as  the  Son  of 
God — the  true  Messiah — and  he  had 
embraced  Him  as  such  a  personal  Sa- 
viour for  his  own  case.  And  though 
Christ  came  not  into  the  world  to  con- 
demn the  world,  but  that  the  world 
through  Him  might  be  saved,  (Matt. 
18:  11,)  there  were  always  those  who 
would  not  receive  His  healing,  and 
must  perish  in  their  blindness,  ^  See 
not.  His  gracious  object  is  to  give  re- 
covering of  sight  to  the  blind,  where 
one  is  sensible  of  the  blindness,  or 
would  rejoice  in  His  office-work  as  a 
giver  of  sight,  ^f  Who  see.  This  is 
a  result  naturally  growing  out  of 
Christ's  work.  He  came  not  to  call 
the  righteous.  Hence  the  self-righteous 
cut  themselves  off  from  His  benefits. 
They  who  claim  to  see  without  His 
healing  agency,  put  themselves  outside 
of  the  circle  whom  He  would  relieve 
and  save,  ^  Be  made  blind.  Literally, 
Become  blind.  This  blinding  of  the 
self-sufficient  occurs  either  1,  from 
His  making  them  feel  their  blindness, 
which  He  sometimes  does  in  His  infi- 
nite grace,  but  does  not  bind  Himself 
to  do :  e.  g.  Saul  of  Tarsus :  or  2.  from 
His  giving  them  over  to  their  blind- 
ness— to  remain  unhealed  :  or  3.  from 
His  visiting  upon  them  a  judicial  blind- 
ness as  the  proper  desert  of  their  re- 
jection of  His  grace:  or  4.  from  the 
natural  darkening  and  hardening  which 
increases  so  through  unbelief,  Isa,  6 : 
9,  10;  Rom,  11:  7-10.  This  last  is 
the  prevailing  idea, 

40.  They  are  indignant,  and  wish  to 
know  if  He  means  to  class  them  with 
the  blind,  that  He  speaks  of — for  they 
perceive  that  He  means  a  bhndness  of 
the  mind  and  heart. 


Age  33.] 


CHAP.  X. 


175 


41  Jesus  said  unto  tliem,  If  " 
ye  were  blind,  ye  should  have  no 
sin  :  but  now  ye  say,  We  see  : 
therefore  ^  your  sin  remaineth. 

a  0.15. 22,  24.    6  Is.  5.  21.   Lu.18.14.   IJno.  1.8-10. 


41.  Calvin  paraphrases  this — "If 
you  would  acknowledge  your  disease, 
it  would  not  be  altogether  incurable, 
but  now  because  you  think  ycu  are  in 
perfect  health  you  continue  in  a  des- 
perate state."  T[  TFere  bU?id.  It  might 
mean,  If  ye  were  really  blind — without 
knowledge  of  the  truth.  "  If  I  had 
not  come  and  spoken  to  you,  you  had 
not  had  sin."  Ch.  15:  22.  But  the 
connection  points  rather  to  the  other 
idea.  If  ye  confessed  yourselves  blind, 
and  were  in  this  attitude  ready  to  be 
healed,  and  to  receive  sight,  your  sin 
would  not  be  chargeable  upon  you, 
and  especially  it  would  not  remain 
upon  you.  It  would  be  removed.  But 
now  ye  claim  to  have  sight,  and  boast 
that  you  see,  therefore  you  put  your- 
selves outside  of  the  circle  of  those 
whom  I  come  to  heal,  and  you  are  left 
to  your  blindness — your  sin  remaineth 
— your  blindness  of  mind  is  unremoved 
— you  perish  in  your  sins.  They  who 
are  anxious  to  be  delivered  will  always 
find  the  Great  Deliverer  at  hand,  ready 
to  hear  their  prayer.  But  they  who 
deny  their  sin  and  lost  condition,  deny 
themselves  the  only  salvation.  To 
whomsoever  the  Gospel  is  glad  tidings, 
to  them  alone  it  is  the  Gospel.  ^  We 
see.  This  was  the  great  difl&culty — their 
self-sufficient  spirit,  full  of  boasting 
and  pretension — which  would  keep 
them  from  seeking  Christ,  or  from  ap- 
preciating what  He  had  to  bestow, 
^  Therefore.  On  this  account.  The 
result  was  no  arbitrary  act  of  God. 
It  was  a  natural  result  of  their  unbe- 
lief and  willful  rejection  of  an  offered 
Saviour.  They  said  in  their  hearts, 
we  have  no  need  of  sight — we  see — we 
fire  not  in  darkness — we  ask  no  en- 
lightening such  as  He  can  give.  "And 
this  is  the  condemnation,  that  light  is 
come  into  the  world,  and  men  loved 
darkness  rather  than  light,  because 
their    deeds   were   evil,"    Ch.  3 :    19.* 


CHAPTER  X. 

YERILY,  verily,  I    say   unto 
you,  "  He  that  entereth  not 
by  the  door  into  the   sheepfold, 


Men's  sins  might  be  taken  away — they 
need  not  remain  upon  them — Christ's 
power  and  grace  are  all-sufficient.  The 
lost  will  have  their  own  pride  and  self- 
righteousness  to  blame,  and  they  will 
forever  reproach  themselves  with  hav- 
ing willfully  rejected  the  light.  Ob- 
serve— Christ  is  the  eye-salve  for  blind 
human  nature,  with  which,  if  men  will 
but  anoint  their  eyes,  they  shall  see. 
To  this  Christ  invites  men.  Rev.  3 :  18. 

CHAPTER   X. 

Our  Lord  had  claimed  to  be  "the 
Light  of  the  world,"  as  Teacher, 
Leader  and  Guide  of  men,  and  the 
only  true  Light  of  His  people.  He 
would  vindicate  His  claim,  against 
those  false  guides  who  rejected  and 
calumniated  Him.  At  the  same  time, 
as  He  has  set  His  ministers  to  be  "a 
Light  unto  the  Gentiles,"  (Acts.  13: 
45-47,)  He  would  set  forth,  for  His 
church  their  distinguishing  marks,  so 
that  they  may  be  known  in  distinction 
from  the  false  prophets,  and  wolves, 
and  hirelings,  which  have  always  been 
ready  to  destroy  the  flock.  This  dis- 
course of  our  Lord  stands  closely  con- 
nected with  the  preceding  narrative. 
He  had  just  charged  upon  the  Jewish 
teachers  and  leaders,  that  they  were 
"blind  leaders  of  the  blind,"  who, 
instead  of  coming  to  Him  to  have  their 
eyes  opened,  were  quai-reling  with 
Him  for  giving  sight  to  a  blind  beggar. 
He  takes  this  occasion  to  expose  their 
hypocrisy  and  to  set  forth  His  own 
true  character  and  relations,  as  a  leader 
and  teacher  of  men.  1.  He  is  a  shep- 
herd and  has  His  flock.  2.  He  is  a 
good  shepherd.  3.  He  is  the  shepherd. 
4.  He  is  the  good  shepherd.  5.  He  is 
also  the  only  ^cay  of  other  shepherds, 
so  that  none  can  be  authorized  who  do 
not  enter  by  Him  at  the  door.  All 
who  reject  Him,  avoid  the  door,  and 
are  to  be  regarded  as  thieves  and  rob- 


176 


JOHN. 


[Age  33. 


but  climbeth  up  some  other  way, 

the  same  is  a  thief  and  a  robber. 

2  But  he  that  entereth  in  by  the ' 

door  is  the  shepherd  of  the  sheep. 


bers.  Those  who  do  not  receive  Christ 
as  the  only  way  of  salvation — who  do 
not  preach  Christ  as  the  only  hope  of 
men — who  stand  between  Christ  and 
the  sinner,  or  otherwise  block  up  the 
entrance  through  which  alone  both 
shepherd  and  sheep  must  get  in  to  the 
fold — they  are  thieves  who  would  steal 
the  flock — Jiirelings  who  care  not  for 
the  flock — wolves  who  devour  the  flock. 
See  Jer.  23  :  1-4 ;  Ezek.  34  ;  Zech. 
11:  4-17;  where  Christ  was  predic- 
ted under  the  figure  of  a  shepherd,  and 
where  faithless  pastors  are  also  spoken 
of  as  here. 

1.  By  the  door.  This,  first  of  all, 
sets  forth  the  case  of  those  claiming  to 
be  leaders  and  guides  of  the  people, 
who  reject  Christ  and  deny  His  claims 
as  the  Messiah  and  only  Saviour.  They, 
like  these  scribes  and  Pharisees,  enter 
not  by  the  door  into  the  fold.  And  in 
a  country  abounding  in  flocks  as  Pales- 
tine, all  would  understand  such  char- 
acters. The  fold  is  a  large  enclosure, 
sometimes  walled  around,  and  com- 
monly uncovered  at  the  top,  and  having 
but  a  single  door.  Our  Lord  means, 
also,  to  show  the  proper  marks  of  His 
true  Pastors,  the  faithful  under-shep- 
herds,  as  distinguished  from  the  inter- 
lopers, and  false  prophets,  the  wolves 
in  sheep's  clothing  and  the  hirelings 
who  destroy  the  flock — that  the  church 
in  all  time  may  distinguish  them  by 
these  marks.  Always,  in  all  ages  of 
the  church,  there  would  be  danger  of 
rejecting  the  true  shepherds,  and  re- 
ceiving the  false.  So  it  occun-ed  in 
the  early  church — as  Acts  13  :  45-47, 
where  it  appears  that  His  ministers  are 
given  to  be  lights  in  the  world,  after 
His  ascension.  He  therefore  vindicates 
both  their  claim  and  His  own,  as  the 
true  lights  and  the  true  shepherds. 
Those  of  course  who  undertook  to  climb 
over  into  the  fold  instead  of  going  in 
at  the  door,  are  not  the  shepherds  of 


3  To  him  ^  the  porter  openeth ; 
and  the  sheep  hear  his  voice  :  and 
he  calleth  '^  his  own  sheep  by 
name,  and  leadeth  ^  them  out. 


6  Re. 3.  20.    cEze.34.11.   Ro. 


the  flock,  but  robbers  of  the  fold. 
This  will  apply  also  to  the  sheep.  As 
there  is  but  one  and  the  same  door  for 
both,  the  sheep  cannot  enter  by  any 
other  than  "the  living  way."  They 
whose  aim  is  to  steal  the  sheep,  will 
be  found  not  going  in  and  out  at  the 
door  of  the  fold,  but  climbing  over  the 
wall,  or  in  at  a  window,  or  opening  of 
some  kind.  ^  Thief.  One  who  secretly 
takes  away  another's  property.  ][  Rob- 
ber. Is  one  who  also  kills,  who  is,  like 
Barabbas,  a  murderer,  as  well  as  a 
thief — committing  bloody  violence  and 
taking  life.  Such  forewarning  our 
Lord  gives,  that  we  may  see  to  it  that 
we  be  not  deceived  by  the  subtilty  of 
those  who,  while  they  pretend  to  be 
shepherds  of  the  flock,  are  destroyers 
of  souls. 

2.  The  one  who  enters  in  by  the 
door — who  goes  in  and  out  before  the 
flock  by  the  one  appointed  entrance, 
is  a  proper  and  true  shepherd. 
^  The  shepherd.  Rather — a  shepherd. 
He  is  yet  speaking  in  general  terms, 
and  means  only  as  yet,  to  describe  a 
shepherd  as  diflferent  from  a  robber. 
You  may  know  a  shepherd  by  this,  that 
he  enters  into  the  fold  by  the  door,  and 
does  not  climb  up  some  other  way. 

3.  To  him.  This  one  is  recognized 
as  a  shepherd,  and  not  a  robber,  and 
he  is  admitted  by  the  porter,  or  door- 
keeper. The  meaning  is,  that  who- 
ever is  authorized  to  keep  the  door  of 
the  flock,  freely  admits  such  an  one  as 
comes  in,  by  this  only  true  way; 
while,  as  a  proper  watchman  and  gu.'?r- 
dian  of  the  flock,  he  would  endeavor 
to  keep  0U+  all  who  climb  iip  some 
other  way.  The  fold  is  the  church — 
His  people  are  the  flock.  The  proper 
officers  of  the  church  who  hold  the 
keys  —  opening  and  shutting  —  are 
charged  to  admit  such — while  their 
business  is  to  exclude  others.  Some 
take  the  porter  to  represent  rather  the 


Age  33.] 


CHAP.  X. 


177 


4  And  when  he  putteth  forth  his 
own  sheep,  he  goeth  before  them, 


Holy  Spirit.  In  countries  such  as 
Palestine,  where  the  keeping  of  flocks 
was  the  chief  business  of  the  people, 
some  large  folds  had  keepers  besides 
the  shepherds,  to  take  care  of  the 
enclosure,  when  the  shepherd  was 
away  with  the  flocks  among  the  pas- 
tures ;  though,  originally,  the  owner 
was  the  shepherd  of  his  own  flock. 
And  the  Holy  Spirit's  office  is  some- 
times noticed  as  that  of  opening  the 
door  to  the  shepherds.  Acts  14:  27; 
1  Cor.  16:9;  2  Cor.  2  :  12  ;  Col.  4  : 
8.  Compare  Rev.  3:7;  Acts  16  :  14. 
So  also  of  shutting  the  door.  Acts  16  : 
6,  7.  Men  of  the  world  often  open  the 
door  to  such  ministers  as  the  Spirit 
does  not  approve.  Therefore,  it  is 
always  of  great  importance  to  know  to 
whom  the  porter  openeth.  The  door- 
keeper is  regarded  by  others  as  refer- 
ring to  the  servant  of  the  shepherd,  or 
owner  of  the  flock.  ^  Hear  his  voice. 
That  is,  as  the  shepherd  calls,  they 
hear — when  he  commands,  they  obej'. 
It  is  a  well-known  fact,  that  the  sheep 
of  a  flock  becoxue  familiar  with  the 
voice  of  their  shepherd,  and  know  his 
call.  This  is  used  as  well  represent- 
ing the  familiarity  of  Christ's  people 
with  His  word,  and  their  obedience  to 
His  command,  as  that  of  their  good 
shepherd.  This  He  applies,  vss.  26,  27. 
T  His  own  sheep.  He  is  the  proprietor- 
shepherd —  the  owner  of  the  flock. 
The  sheep  are  His  own — not  another's. 
He  is  not  tending  another's  flock  for 
wages  as  an  hireling.  But  He  sus- 
tains toward  them  a  close  relation  as 
their  proprietor  and  keeper.  This  is 
the  only  kind  of  shepherd  here  spoken 
of,  and  the  only  kind  that  sets  forth 
the  shepherd  office  of  Christ.  Psalm  23. 
In  the  East  it  is  not  uncommon  for 
shepherds  to  have  names  for  certain 
leaders  of  the  flock  by  which  he  calls 
them,  and  the  rest  follow.  Our  Lord 
calls  all  of  His  flock  by  name.  The 
tenderest  relations  and  offices  of  the 
shepherd  are  touched  upon  in  this 
parable  as  representing  the  gracious 


and  the   sheep   follow  him  :    for 
they  know  his  voice.'' 


aCa.2.8;  5.2. 


office  work  of  Christ  as  personally  our 
shepherd.  By  this  is  shown  the  inti- 
mate familiarity  which  Christ  has  with 
every  case — knowing  our  personal 
wants.  So  he  called  to  the  penitent  un- 
believer among  the  twelve  "  Thomas," 
in  reply  to  his  confession,  "  My  Lord 
and  my  God."  ch.  20:  29.  So  He 
called  "]\Iary"  by  name,  when  He 
discovered  Himself  to  her  seeking  and 
anxious  soul  at  the  sepulchre.  20: 
16.  So  also  He  calleth  all  the  stars 
by  their  names.  Ps.  147  :  4.  \  Lead- 
eth  them  out.  By  green  pastures  and 
still  waters.  Ps.  23.  All  these  offices 
of  a  good  shepherd  represent  not  only 
Christ's  office  work  eminently,  as  hav- 
ing in  perfection  every  quality  which 
the  best,  besides,  have  only  imper- 
fectly— but  they  also  indicate  the 
proper  traits  of  true  pastors  who  lead 
the  flock  according  to  Christ  as  the 
chief  shepherd  and  the  door.  A  faith- 
ful pastor  will  know  his  people,  show 
a  personal  interest  in  them,  make  them 
familiar  with  his  voice  as  a  leader  and 
teacher — and  he  will  lead  them  out  by 
his  earnest  instructions  in  every  duty — 
setting  them  also  a  good  and  true 
example  which  they  can  safely  follow. 
4.  Putteth  forth.  A  faithful  pastor 
like  a  true  shepherd,  will  not  be  con- 
tent to  meet  his  flock  merely  in  the 
fold,  or  to  deal  with  them  in  the  church 
alone,  but  will  put  them  forth  in 
Christian  walks  and  ways  of  active 
duty.  ^  Goeth  before  them.  This  is 
the  practice,  in  the  East  especially. 
The  shepherd  goes  in  front  of  the  flock 
instead  of  driving  them,  and  sometimes 
we  have  seen  him  pick  up  one  or  two 
of  the  tender  lambs,  who  were  growing 
overwearied  in  the  Avay,  and  carry 
them  in  his  arms.  This  also  would 
incite  the  sheep  to  follow.  ^  For. 
The  reason  here  given  for  their  prompt 
following  is  their  knowledge  of  his 
voice — "In  the  sheep  of  Christ,  a 
knowledge  of  the  truth  goes  before, 
and  then  follows  an  earnest  desire  to 
obey." — Calvin.    So  a  true  pastor  puts 


178 


JOHN. 


[Age  33. 


5  And  a  stranger  will  they  not 
follow,  but  will  flee  *  from  him  : 
for  they  know  not  the  voice  of 
strangers. 

6  This  parable  spake  Jesus  unto 
them  :   but  they  understood  not 

a2Ti.  3,5.     Re.  2.  2. 


himself  forward  as  an  example  of  piety 
and  Christian  activity,  in  front  of  his 
flock ;  and  just  as  shepherds  tended 
the  sheep  day  and  night,  so  a  pastor's 
attentions  and  exertions  for  their  good 
and  for  bringing  them  out  of  the  fold, 
to  all  activity  and  Christian  enterprise, 
are  untiring.  Christ  walked  before 
His  disciples  where  danger  was  to  be 
encountered.  Ch.  18:  4,  8;  Mark  10:  32. 
5.  A  stranger.  This  is  the  mock- 
shepherd,  who  is  really  a  thief  and 
a  robber.  No  flock  would  be  found  to 
follow  a  stranger  as  they  followed  their 
well-known  shepherd.  So  the  sheep 
of  Christ,  (whom  He  faithfully  tends 
by  under-shepherds, )  will  not  go  after 
false  teachers,  such  as  constantly  come 
along  to  lead  them  astray.  They  will 
discriminate.  They  will  demand  the 
marks  of  a  true  shepherd  in  those 
whom  they  follow.  They  will  require 
such  as  lead  into  the  fold  by  Christ 
who  is  the  door.  %  Will  flee,  &c. 
They  will  even  avoid  such  as  make 
pretensions  which  are  derogatory  to 
the  claims  of  simple  Christian  pastors, 
who  pretend  to  teach  more  excellent 
ways  than  those  of  the  gospel,  or  who 
wander  about  to  lead  off"  the  flock 
by  some  novel  doctrine  or  measures. 
Christians  who  are  Christ's  sheep,  gen- 
erally show  a  careful  discrimination, 
and  avoid  running  after  the  more 
popular  declaimers,  who  do  not  preach 
the  doctrines  of  Christ  and  are  stran- 
gers to  the  truth  as  it  is  in  Jesus. 
The  pastoral  relation  is  tender,  inti- 
mate, confidential,  sacred.  Pastor  and 
people  are  bound  together  by  the  most 
endearing  ties.  The  pastor  knows  the 
people's  case,  counsels  them  in  per- 
plexity— comforts  them  in  sorrow — 
sympathizes  with  them  in  affliction — 
knows  their  perils  and  warns  them,  and 
watches  for  their  souls  as  one  who 


what  things  they  were  which  he 
spake  unto  them. 

7  Then  said  Jesus  unto  them 
again,  Verily,  verily,  I  say  unto 
you,  I  ^  am  the  door  of  the 
sheep. 

h  Ep.  2.  18. 


must  give  account.  This  is  the  care 
that  Christ's  churches  need — the  proper 
pastoral  care — and  no  other  arrange- 
ment in  the  church  of  Christ,  can 
possibly  compensate  for  the  lack  of 
this  office.  It  was  instituted  by  Christ, 
and  is  here  commended  by  Him,  as  for 
the  highest  good  of  His  church  and 
people.  Wandering  from  church  to 
church — running  after  every  new 
preacher — or  having  only  such  care  as 
strangers  can  give,  will  not  satisfy  the 
sheep  of  Christ's  flock.  Least  of  all 
will  they  follow  those  whose  voice  they 
do  not  know  from  the  word  of  God, 
and  who  broach  their  new,  strange 
theories  to  delude  and  destroy  the 
unwary. 

6.  Parable.  The  term  here  means 
not  properly  parable — but  allegory — 
there  being  no  narrative  here  as  in 
parables.  A  similar  instance  is  ch. 
15:  1,  &c.  Tf  They  understood  not. 
That  is,  they  did  not  understand  the 
meaning  of  this  representation — they 
did  not  see  what  He  meant  to  teach  by 
this  illustration.  Therefore  He  ex- 
plains to  them  in  the  following  verses, 
as  He  did  not  do  on  other  occasions, 
except  to  His  own  disciples  in  private. 

7.  Verily.  He  introduces  the  ex- 
planation by  this  solemn  form  to  call 
attention  to  the  truth  of  what  He  has 
to  say.  The  great  truth  which  He 
would  urge  by  this  pictorial  represen- 
tation, is  His  own  relation  to  both 
sheep  and  shepherds.  If  The  door. 
"Christ  is  both  the  door  and  the  shep- 
herd and  everything.  No  one  else  can 
suffice." — Bengel.  He  is  the  door  of 
the  sheep.  None  can  enter  into  His 
true  church,  or  belong  to  His  spiritual 
fold,  or  be  one  of  Ills  oivn  sheep, 
unless  entering  in  by  Him — as  the  only 
way  of  access — as  the  strait  gate,  (ch. 
7:    14,)    "the   new  and    living   way 


Age  33.] 


CHAP.  X. 


179 


8  All  that  ever  came  before  me 
are  thieves  and  robbers  :  but  the 


■which  He  hath  opened  for  us,"  (Heb. 
10:  20,)  by  His  atonement — His  mer- 
its— His  intercession:  "For  through 
Him  Tve  both  have  access  by  one 
Spirit  unto  the  Father.  Ephes,  2:  18. 
Observe. — It  is  the  knowledge  of 
Christ's  voice,  which  makes  them  de- 
tect that  of  the  stranger  by  its  differ- 
ence from  His. 

8.  Came  before  me.  This  has  no  re- 
ference to  the  teachers  of  the  Old  Dis- 
pensation. He  had  vindicated  them 
in  a  previous  discourse,  (ch.  8,)  as 
having  come  by  Christ — such  as  Abra- 
ham, &c.  And  these  Scribes  and  Phari- 
sees He  had  carefully  distinguished 
from  them.  Some  refer  this  to  these 
Jewish  teachers,  not  as  belonging  to 
Abraham  and  the  prophets,  (for  they 
had  come  by  Christ,  ch,  8:  56,)  but  as 
belonging  to  their  father  the  devil,  who 
first  attempted  to  lead  human  nature, 
before  the  dispensation  of  grace  began. 
Another  view  is  taken  by  Dr.  Brown 
in  his  "Discourses."  "  Before  me — put- 
ting themselves  as  it  were  between  me 
and  mankind,  and  thus  placing  them- 
selves above  me,  taking  the  precedence 
of  me.  All  who,  admitted  by  the  por- 
ter, pass  through  me,  the  dooi',  into  the 
fold  are  genuine  shepherds.  All  who 
'ever  came  before  me,'  blocking  up 
the  door,  rather  than  passing  through 
it,  and,  rather  than  keeping  the  way 
into  the  fold  open,  by  leading  the  sheep 
in  and  out  of  it — they  are  thieves  and 
robbers.  Every  man — pretend  what 
he  may — who  does  not  practically  ac- 
knowledge Christ's  authority  in  ob- 
taining and  exercising  ecclesiastical 
office — who  looks  no  farther  than  the 
ordination  of  a  prelate  or  presbytery, 
who  is  satisfied  with  a  mere  human 
authority  and  call — civil  or  ecclesiasti- 
cal— he  is  not  a  shepherd  of  the  sheep, 
be  he  called  pope,  patriarch,  or  bishop, 
rabbi,  reverend,  master,  or  doctor." — 
Brown.  This  was  the  case  with  the 
Scribes  and  Pharisees,  and  has  been 
the  case  with  very  many  since,  who 
have  pretended  to  be  Christian  teach- 
ers and  pastors,  but  are  spoilers  of  the 


jhecp  did  not  hear  them. 
9  I  am  the  door :  by  me  if  any 


flock.  ^  Are.  This  is  their  essential 
nature  in  all  circumstances,  so  that 
the  description  will  suit  all  times  of 
the  church's  history.  They  who  "  de- 
voured widow's  houses,"  and  made  the 
Father's  house  a  house  of  merchandise, 
and  a  den  of  thieves,  were  such  false 
pastors.  T[  Thieves  and  robbers.  See 
Jer.  23  :  1 ;  Ezek.  34:  2-4.  In  verse  1, 
He  had  said  that  all  who  enter  not  by 
the  door  are  "  thieves  and  robbers," 
and  here  He  says,  that  He  is  the  door, 
and  that  all  tvho  ever  came  before  Ilim 
are  "thieves  and  robbers."  This 
would  seem  to  fix  the  meaning  of  the 
opening  clause  in  vs.  8,  for  it  shows 
that  by  those  who  come  before  Him  (the 
door)  must  be  meant  those  who  climb 
up  some  other  way,  and  enter  not  by 
the  door ;  and,  in  so  far,  they  make 
another  way  of  entrance,  discarding 
Christ  and  His  claims.  ^  But  the  sheep. 
Such  false  pastors  are  blind  leaders  of 
the  blind.  They  make  a  class  for  them- 
selves. They  are  not  followed  by  the 
sheep.  It  is  not  the  character  of  the 
sheep  to  obey  and  go  after  such.  But 
XI  false  flock  follow  such  false  shepherds. 
The  sheep  do  not  hear  such,  so  as  to 
follow  them. 

9.  The  door.  In  vs.  7  He  called 
Himself  the  door  of  the  sheep,  but  He 
is  also  the  door  of  the  shepherd,  as  it 
is  one  door,  and  only  one,  for  both. 
Tf  By  me,  &c.  Here  He  expresses  in 
general  terms  the  saving  benefit  to  all, 
whether  shepherd  or  sheep,  of  enter- 
ing into  the  fold,  or  church,  by  Ilim — 
making  Him  the  way,  the  truth  and 
the  life.  If  Shall  be  saved.  "  Neither 
is  there  salvation  in  any  other."  Acts 
4:  12.  This  is  stated  generally,  be- 
cause if  it  be  the  only  way  of  salvation 
to  the  individual,  it  is  the  only  way  to 
be  preached,  and  the  shepherd  could 
not  adopt  any  other  way  for  himself, 
with  safety.  \  Go  in  and  out.  This 
expresses  the  course  of  living — the 
daily  habitual  walk  of  life.  It  is  as 
much  as  to  say,  "  He  shall  walk  se- 
curely, and  shall  habitually  find 
nourishment  and  provision  such  as  the 


180 


JOHN. 


[Age  33. 


man  enter  in,  he  shall  be  saved, 
and  shall  go  in  and  out,  and  find 
pasture. 

10  The  thief  cometh  not,  but 
for  to  steal,  and  to  kill,  and 
to    destroy :     I   am    come    that 


flock  requh-e."  Pasture  is  the  food  of 
the  flock,  and  Christ  giveth  those  who 
enter  by  Him  "all  things  pertaining  to 
life  and  godliness."  But  this  can  be 
had  only  by  virtue  of  their  relation  to 
Him — whether  it  be  shepherd  or  sheep 
— pastor  or  people.  Hence,  if  any 
suppose  it  is  a  particular  church  rela- 
tion, or  the  virtue  of  any  ofiice  or 
service  in  the  church,  that  secures  to 
them  salvation,  it  is  here  said  to  be 
only  by  making  Christ  the  door  into 
the  fold.  Not  sacraments,  nor  profes- 
sions, nor  denominations,  nor  any 
thing,  can  serve  as  the  door,  in  any 
way  to  dispense  with  Christ  as  the 
only  proper  and  true  entrance.  Every 
other  way  is  the  way  of  thieves  and 
robbers.  Calvin  explains — "  First,  they 
shall  go  safely  wherever  they  find  ne- 
cessar3%  and  next  they  shall  be  fed  to 
the  full."  Observe — No  pastor  who 
does  not  go  in  and  out  at  Christ  as  the 
door,  doing  evex\y  thing  through  Him, 
as  the  way  and  the  truth  and  the  life, 
can  find  pasture  for  his  flock.  They  must 
starve  by  any  other  preaching  than  that 
of  the  glorious  Gospel.  No  matter 
how  learned  or  elegant  be  the  weekly 
discourses,  they  must  prove  as  husks 
"which  swine  do  eat,  for  the  soul's 
wants.  The  true  pastor  who  enters 
by  Christ,  and  so  leads  his  sheep,  finds 
the  green  pastures.  The  promise  to 
such  is  "  Lo,  I  am  with  you  alway  !" 

10.  The  thief.  Our  Lord  here  passes 
to  mark  the  difference  between  Him 
as  the  shepherd,  and  the  thief  as  the 
plunderer  and  spoiler  of  the  flock. 
Surely  one  who  avoids  entering  in  by  the 
door  (made  for  the  purpose,)  can  have 
no  good  design.  He  must  have  it  for 
his  object,  to  kill,  steal  and  destroy. 
So  the  false  pastors  can  have  no  other 
motive  but  to  do  injury,  to  pervert  and 
ruin  the  souls  of  men — to  reason  away 


they  might  have  life,  and  that 
they  might  have  it  more  abun- 
dantly. 

11  I  *  am  the  good  shepherd: 
the  good  shepherd  giveth  his  life 
for  the  sheep. 


a  He.  13.  20.    1  Pe.  2.  25. 


the  soul's  chief  hope  for  time  and  eter- 
nity— and  to  encourage  some  false 
expectations  that  shall  surely  perish. 
How  entire  is  the  contrast  with  Christ's 
object.  Calvin  says,  "  Christ  j»2/iZscwr 
ear  that  the  ministers  of  Satan  may 
not  come  upon  us  by  surprise.  Our 
insatiable  curiosity  is  so  delighted  with 
the  new  and  strange  inventions  of  men, 
that  of  our  own  accord,  we  rush  with 
mad  career  to  meet  thieves  and  wolves." 
See  Col.  2:8.  *^  I  am  come.  As  the 
shepherd,  Christ  has  the  gracious 
object,  to  give  life,  (instead  of  to  kill 
and  to  destroy,)  and  to  give  it  without 
stint,  to  His  people.  Ch.  5  :  24.  ^  More 
abundantly.  Literally — might  have 
abundance.  He  not  only  provides  by 
His  atonement  for  salvation  from  death, 
but  for  exaltation  to  everlasting  blessed- 
ness. He  not  only  protects  from  the 
wolf  and  from  the  lion,  but  He  con- 
ducts to  Heaven  itself  every  one  of  his 
own  sheep.  It  is  not  only  giving  them 
life  such  as  they  would  have  merited 
by  their  perfect  righteousness,  but  it 
is  such  as  He  has  merited  by  His 
sufferings  and  by  His  perfect  obedience. 
It  is  life  eternal,  (vs.  28,)  life  in  the 
fullest  measure. 

11.  The  good  shepherd.  It  is  not 
enough  that  He  is  the  door  and  the 
only  door.  This  does  not  express  all 
His  relations  to  the  flock — only  the 
beginning  of  them.  He  is  the  chief 
shepherd  of  all  under  shepherds — and 
the  good  shepherd  whose  offices  are 
full  of  grace  and  love  and  truth.  Ho 
is  the  opposite  of  the  thief  and  hire- 
ling. Isa,  40:  9-11 ;  Ezek.  34  :  11-24. 
"I  am  the  divinely-qualified,  the 
divinely-commissioned,  the  divinely- 
accredited,  the  divine  Saviour,  prom- 
ised to  the  fathers." — Brown.  Our 
Lord  here  gives  further  illustration  of 
His  ofiice-work,  as  represented  by  that 


Age  33.] 


CHAP.  X. 


181 


12  But  he  that  is  an  hireling, 
and  not  the  shepherd,  whose  own 
the  sheep  are  not,  seeth  the  wolf 


of  the  shepherd.  It  is  beautifully 
expressed  in  general  in  Psalm  23.  Jt 
is  brought  out  in  this  connexion  more 
in  detail.  He  is  the  good  shepherd 
"  as  giving  life  to  the  sheep — and  more, 
or  beyond  that — 'the  highest  style  of 
life  and  blessedness,  also — as  doing 
this  at  the  greatest  conceivable  expense 
to  Himself — also,  as  preserving  the 
most  intimate  and  endearing  mutual 
acquaintance  and  intercourse  between 
Him  and  His  people,  and  as  securing 
the  salvation  of  them  all." — Brown. 
^  Givcth  his  life.  Our  Lord's  object 
was  to  set  forth  His  own  qualities  and 
offices  as  the  eminently  good  shep- 
herd— the  Pattern  and  Head  of  all 
good  pastors,  and  the  great  opponent 
of  false  pastors.  The  general  truth 
here  declared  is,  that  instead  of  despoil- 
ing the  sheep,  as  the  false  pastor  does, 
the  faithful  pastor  devotes  his  life  to 
the  sheep,  and  gives  his  life  for  the 
sheep.  Here,  however.  He  intimates 
His  own  special,  vicarious  sacrifice, 
which  He  clearly  states  in  vs.  15. 
Here  He  sets  to  pastors  a  bright 
example  of  large-hearted  devotedness 
as  opposed  to  every  thing  narrow, 
secular  and  mercenary.  By  this  ex- 
ample He  exhorts  all  such  to  take  the 
oversight  of  the  flock,  ^^not  for  filthy 
lucre,''  (1  Pet.  5:2,)  seeking  not  theirs, 
but  them.  2  Cor.  12:  14. 

12.  The  false  pastors  are  character- 
ized more  definitely  as  hirelings. — *'  He 
that  is  an  hireling  and  not  a  shepherd.'* 
Here  is  a  general  truth,  full,  however, 
of  application,  as  will  appear  in  the 
following  verses.  The  flocks  of  the 
East  were  tended  at  first  by  their 
owners,  and  their  families.  At  times, 
however,  men  needed  to  be  hired  for 
the  purpose.  Some  of  these  were  mere 
hirelings.  They  had  no  interest  in  the 
flock,  but  only  in  their  own  wages. 
They  were  hirelings  and  not  shepherds. 
Many  false  pastors  are  most  aptly  de- 
scribed under  this  figure :  being  not  bo 


coming,  and  leaveth  *  the  sheep, 
and  fieeth  :  and  the  wolf  catcheth 
them,  and  scattereth  the  sheep. 


aEze.34.2-6.    Zee.  11. 17. 


much  thieves  and  robbers,  as  mercena,- 
ries — preaching  only  for  popularity  or 
pay,  and  not  devoting  themselves  to 
the  care  of  souls — flying  at  any  dan- 
ger— avoiding  any  self-denial,  unwil- 
ling to  sacrifice  their  lives  or  even  their 
ease,  popularity  or  living,  or  even  to 
devote  their  time  and  energies  to  the 
welfare  of  the  flock.  The  Epistles 
abound  in  warnings  against  a  merce- 
nary spirit  in  God's  ministers.  Yet 
they  equally  inculcate  the  duty  of  a 
people  to  be  liberal  in  their  temporal 
things  to  those  who  minister  to  them 
in  spiritual  things.  A  narrow,  illiberal 
dealing  with  the  pastor  often  provokes 
a  close  calculating  spirit,  and  drives 
him  into  secularities.  The  form  of  the 
call  which  a  people  extend  to  a  pastor, 
therefore  recognizes  this  idea,  in  some 
such  terms  as  these,  "  that  you  may  be 
free  from,  worldly  cares  and  embarrass- 
ments, we  promise  to  pay  you,"  &c. 
As  Christ  Himself  is  both  the  door  and 
the  shepherd,  and  the  good  shepherd, 
so  the  faithless  pastors  are  thieves  and 
robbers,  and  hirelings  and  wolves. 
*^  Whose  own.  The  great  diflFerenco 
between  the  good  shepherd  and  these, 
is,  that  He  tends  a  flock  which  is  His 
oivn.  Observe. — Gradually  He  un- 
folds this  precious  idea,  and  all  along, 
it  shines  out  through  the  figure,  until  it 
is  brought  most  clearly  to  view  in  vss. 
14  and  15.  1.  It  is  the  great  encour- 
agement of  God's  people  that  "the 
good  shepherd,"  has  His  flock,  ("Fear 
not  little  flock,"  &c.)  and  that  these 
sheep  are  "His  own" — His  property — 
His  purchase — His  inheritance.  Ephes. 
1:18.  The  redemption  must  be  par- 
ticular and  personal,  to  be  eflfectual. 
We  need  to  recognize  Christ  as  our 
own  Saviour  in  order  to  receive  the  full 
satisfaction.  Like  Thomas,  we  feel 
our  unbelief  overcome  when  we  can 
say,  "My  Lord,  and  my  God."  Ob- 
serve.— 2.  Many  object  that  Christ 
should  have  his  own  sheep,  that  He 


182 


JOHN. 


[Age  33. 


13  The  hireling  fleetli,  because 
lie  is  an  hireling,  and  careth  not 
for  the  sheep. 

14  I  am  the  good  shepherd,  and 

should  have  His  chosen,  His  people, 
His  elect.  But  this  would  rather  make 
Him  to  be  a  hireling  in  this  particular, 
^^ whose  own  the  sheep  are  tiot.''  ^  The 
wolf.  The  idea  is  that  the  false  shep- 
herd is  good  for  nothing  in  time  of 
danger,  while  the  good  shepherd  shows 
his  entire  self-sacrifice,  laying  down 
his  life.  The  hireling,  with  whom 
the  good  shepherd  is  contrasted,  "flies 
even  when  the  enemy  is  seen  in  the 
distance,  and  before  the  battle  is 
begun."— ^AoZi/cy^.  T[  The  ivolf.  The 
wolf  is  the  foe  of  the  flock — the  secret 
plunderer  of  the  fold.  False  prophets, 
"who  come  to  you  in  sheep's  clothing, 
but  inwardly  are  ravening  wolves," 
may  be  meant — or  any  other  great 
enemies  of  God's  people.  Matt.  7  :  15. 
These  Scribes  and  Pharisees,  as  false 
pastors  of  the  people,  were  mere  hire- 
lings, laboring  only  to  subserve  their 
own  interest,  and  leaving  the  sheep  to 
the  dangers  of  every .  foe.  And  the 
result  is  natural — the  wolf  seizes  the 
sheep  and  scatters  the  flock.  How 
fearfully  God's  church  had  suff"ered 
by  their  mercenary,  unfaithful  con- 
duct. 

13.  This  statement  explains  itself. 
The  difference  between  Christ  and 
every  false  pastor,  grows  out  of  their 
difi'erent  feeling  for,  and  interest  in  the 
flock.  If  Christ  cared  not  for  His 
people,  in  their  perils  and  straits,  what 
would  be  their  case  ?  He  would  show 
us  what  He  is  not,  as  well  as  what  He 
is — to  assure  us  most  perfectly  of  His 
caring  for  us,  that  so  upon  this  assur- 
ance, we  may  cast  all  our  cares  upon 
Him.   1  Pet.  5:7. 

14.  Know  my  sheep.  This  expresses 
the  tender,  personal  interest  He  has 
in  them,  and  in  each  of  them.  How 
different  from  the  hireling  who  careth 
not  for  the  flock.  Christ  distinguishes 
them  from  others — and  each  of  them 
from  every  other,  knowing  all  the 
peculiar  wants  of  each — and  so  also 


**  know  my  shee]),  and  am  known  * 
of  mine. 

15  As  ^^  the  Father  knoweth  me, 
even  so  know  I  the  Father  :  and 

a  2  Ti.  2.  19,     6  1  Jno.  5.  20.  •  c  Matt.  11. 27. 


He  owns  them  as  His — setting  this 
seal  upon  the  foundations  of  His 
church,  and  of  His  throne.  2  Tim. 
2 :  19.  "  The  Lord  knoweth  them  that 
are  His."  ^  Am  known.  This  per- 
sonal knowledge  is  mutual.  They  dis- 
tinguish Christ  from  all  others — and  He 
is  to  them  a  personal  Saviour,  so  that 
they  say  with  Thomas,  "  My  Lord  and 
my  God."  They  are  intimate  with 
Him — having  their  fellowship  with 
Him,  they  hear  and  they  follow  Him. 
And  even  more  than  this — the  mutual 
knowledge  is  likened  to  that  mutual 
knowledge  which  exists  between  the 
Father  and  the  Son.  Observe — First, 
Christ  knows  us,  then  we  know 
Him. 

15.  This  verse  connects  immediately 
with  the  foregoing,  thus — "  I  know  my 
sheep,  and  am  known  of  mine,  as  the 
Father  knoweth  me,  and  I  know  the 
Father."  Wonderful  as  it  seems,  the 
mutual  knowledge  of  Christ  and  His 
people  is  like  that  of  the  Father  and 
the  Son.  His  knowledge  of  us  is 
"entire,  perfect,  all-comprehensive." 
Our  knowledge  of  Him  is  "  intimate, 
direct  and  personal,"  with  a  holy, 
inseparable  love.  "  This  knowledge  is 
just  as  inward  as  that  by  which  Christ 
knows  the  Father.  It  has  in  it  both 
life  and  love." — Tholuck.  "  There  is  as 
really  a  peculiar,  mutual  knowledge 
and  acknowledgment  between  the  Good 
Shepherd  and  his  sheep  as  between  the 
Father  and  the  Son,  and  it  has  the  same 
character  of  complacence  and  afi^ec- 
tion." — Brown.  \  I  lay  down.  Now 
He  declares  of  Himself  what  He  had 
said  already  of  the  Good  Shepherd  (vs. 
11,) — showing  that  by  the  Good  Shep- 
herd, He  meant  Himself.  He  came 
on  earth  to  off"er  Himself  up  as  an 
atoning,  vicarious  sacrifice  for  His  peo- 
ple. He  gave  Himself  for  them  (Titus 
2:  14,) — was  made  a  curse  for  them, 
and  died  in  their  stead,  to  redeem  them 
from  sin  and  death  and  hell.     This  is 


Age  33.  J 


CHAP.  X. 


183 


^  I    lay  down    my   life    for    the 
sheep. 

16  And  ^  other  sheep  I  have, 
which  are  not  of  this  fold  :  them 

ac.  15. 13.    Is.  53.4,  5.     6  Is.  49.6  ;  56.  8. 

the  perfection  of  love.     "  Greater  love 
hath  no  man  than  this,"  &c,.= 

16.  Our  Lord's  shepherd-office  and 
care  extend  also  to  other  sheep  of 
His,  besides  those  of  His  ancient 
people.  He  refers  to  the  Gentiles. 
His  church  was  at  first  confined  to  the 
Jewish  fold.  But  He  remembered  the 
multitudes  of  all  tribes  and  tongues 
that  were  given  to  Him  in  the  covenant 
of  redemption.  Isa.  53:  11.  In  this 
sense,  they  were  already  His — for  all 
that  the  Father  gave  Him  should  come 
to  Him.  The  prophets  had  foretold  of 
the  Gentiles  coming  to  the  Messiah. 
The  Psalmist  had  sung  of  "  the  kings  of 
Tarshish  and  of  the  Isles — yea,  all 
kings — all  nations,"  as  flocking  to  Him 
with  presents  and  service;  and  of  the 
uttermost  ends  of  the  earth  as  being 
His  possession,  to  be  entered  upon 
whenever  He  should  ask.  Pss.  72  and  2. 
^  Not  of  this  fold.  They  were  scat- 
tered among  the  nations — needing  to 
be  brought  in — and  He  would  gather 
into  one  the  children  of  God  that  were 
scattered  abroad.  Matt.  8:  11.  ^  I 
must  bring.  The  term  here  rendered 
must,  is  used  by  the  Evangelists  to  ex- 
press that  necessity  that  is  founded  in 
the  Divine  purpose.  These  scattered 
sheep  were  His,  given  Him  of  the 
Father  in  the  Covenant  of  Redemp- 
tion, and  His  oflice  was  to  bring  them 
in,  by  His  word  and  Spirit,  through 
His  messengers  in  all  times.  In  1  Pet. 
5:  2,  3;  Acts  20:  28,  the  use  of  the 
term  "flock"  is  seen,  as  meaning  God's 
heritage — peculiar  people — the  church 
of  God.  Ez.  34:  31.  He  must  bring  them. 
The  necessity  is  such  as  lies  in  the 
plan  of  grace.  Christ  gathers  in  His 
elect  through  His  ministers,  and  by 
His  Spirit.  The  apostles  "  went  forth 
and  preached,  the  Lord  icorking  with 
them,''  (Mark  16:  20)  and  the  "Acts 
of  the  Apostles"  is  rather  the  History 
of  our  Risen  Lord,  in  His  active  work 
which    He    carried    on    upon     earth 


also  I  must  bring,  and  they 
shall  hear  my  voice ;  and  "^  there 
shall  be  one  fold,  and  one  shep- 
herd. 

eEze.37.22.    Ep.2.  U. 

through  His  apostles.  At  Pentecost 
they  say,  "He  hath  shed  forth  this," 
&c.  Acts  2 :  33.  \  Hear  my  voice.  He 
will  bring  them  in,  in  no  way  that  shall 
dispense  with  their  willing  and  cheer- 
ful obedience.  He  will  not  force  them 
against  their  will,  but  will  sweetly 
constrain  their  will,  so  that  they  shall 
hear  and  obey.  Even  the  most  un- 
willing shall  thus  be  made  to  consent 
to  His  service,  wherever  He  shall  do 
the  almighty  work  upon  the  heart.  It 
shall  not  be  by  any  natural  disposition 
to  obedience  in  any,  but  by  His  power 
and  grace  bringing,  leading  them  in, 
through  His  office  work,  as  the  gentle 
Shepherd  and  Bishop  of  souls.  Christ's 
work,  therefore,  so  far  from  making 
our  obedience  unnecessary,  accounts  it 
most  necessary,  and  secures  it.  Tf  One 
fold.  The  term  here  rendered  fold, 
means /oc^,  and  is  altogether  difi"erent 
from  the  term  rendered  '■'foW  in  the 
context.  The  meaning  is,  then,  not 
that  thei'e  shall  be  one  exclusive  inclo- 
sure — any  one  denominational  pale,  to 
which  all  shall  be  brought  in — but 
that  from  Jews  and  Gentiles  there 
shall  be  one  flock,  comprising  all  His 
own  sheep — no  one  should  be  over- 
looked or  lost,  and  no  one  neglected, 
but  all  should  be  united  under  Him, 
as  their  Shepherd  and  Head,  enjoying 
His  protection,  care  and  government, 
and  embracing  Him  in  the  fellowship 
of  Gospel  blessings.  This  idea  was 
repugnant  to  the  Jews.  Yet  this  ac- 
cession of  the  Gentiles  and  the  uni- 
versal character  of  the  Christian 
church,  as  embracing  people  of  all 
nations,  was  often  foretold  by  the  pro- 
phets, more  or  less  clearly,  and  now 
was  definitely  predicted  by  our  Lord 
Himself.  The  prediction  soon  began 
its  accomplishment,  and  has  been  glo- 
riously fulfilled  in  the  ingathering  of 
millions  of  Gentiles  to  the  flock  of 
Christ.  See  Matt.  21:  43;  Mark  13: 
10,  where  our  Lord  had  already  signi- 


184 


JOHN. 


[Age  33. 


17  Therefore  doth  my  Father 
love  me,  because  ""  I  lay  down 
my  life,  that  I  might  take  it 
again. 

18  No  man  taketh  it  from  me, 

o  Is.  53.  7-12.    He.  2. 9. 

fied  that  the  heathen  should  be  made 
partakers  of  His  grace.  S,ee  eh,  4  :  21. 
Observe — 1.  The  conversion  of  men 
is  according  to  a  Divine  plan.  The 
Shepherd  has  His  sheep.  2.  This  plan 
is  not  such  as  ever  to  make  their  obe- 
dience unnecessary,  but  rather  to  se- 
cure their  obedience,  as  it  could  be  done 
in  no  other  way.  3.  How  blessed  that 
unitj/  in  Christ  which  is  better  than  any 
uniformity. 

17.  Therefore.  These  remarkable 
words  show  us  something  of  the  secret 
of  the  eternal  counsels  of  love,  as  if  the 
Father,  if  possible,  had  a  more  special 
love  for  the  Son  on  account  of  His 
undertaking  for  men's  redemption. 
^  Because.  It  was  because  He  laid 
down  His  life,  with  this  definite  pur- 
pose of  redemption — in  a  way  to  secure 
such  glorious  results — because  He  laid 
it  down,  (1)  voluntarily,  (2)  vicariously, 
(3)  triumphantlj^ — in  order  that  He 
might  rise  from  the  dead,  having  suc- 
ceeded in  His  expiating  work,  and 
having  procured  the  end  for  which  He 
Buffered — the  s-lvation  of  such  multi- 
tudes, by  His  accepted  ransom.  It 
was  because  He  was  voluntarily  deliv- 
ered for  our  offences  in  order  that  He 
might  be  raised  again  for  our  justifica- 
tion. See  Phil.  2:  5-11.  It  was  be- 
cause He  condescended  to  this  work 
of  humiliation  with  a  view  to  this  glo- 
rious redemption.  ""Without  such  a 
purpose  in  view,  the  death  of  Christ 
would  neither  be  lawful  nor  possible." 
Hence,  His  glorification  commenced 
with  His  resurrection.  He  was  de- 
clared to  be  the  Son  of  God  with 
power  by  His  resuiTection  from  the 
dead.  Rom.  1 :  4. 

18.  He  proceeds  further  to  insist 
upon  the  voluntariness  of  His  coming 
death.  When  He  should  be  crucified 
by  violent  hands,  it  might  seem  that 
it  was  because  He  could  not  prevent 


but  ^  I  lay  it  down  of  myself.  I 
have  power  to  lay  it  down,  and  I  ° 
have  power  to  take  it  again. 
This  ^  commandment  have  I  re- 
ceived of  my  Father. 

6  Ph.2.6-8.    CC.2. 19.    dc.6.38. 


it.  But  He  tells  them  beforehand,  that 
it  was  all  of  His  own  purpose  and  will. 
He  showed  this  plainly  at  the  garden, 
when  His  word,  "I  am  He,"  brought 
the  traitors  to  the  ground,  (ch.  18:  G,) 
and  when  at  the  presence  of  His  angels 
rolling  away  the  stone  from  the  sepul- 
chre with  a  great  earthquake,  the 
Roman  guards  fell  as  dead  men.  He 
also  often  escaped  out  of  the  hand  of 
the  Pharisees  in  a  way  that  showed 
how  easy  it  was  for  Him  to  avoid  death. 
He  could  have  prayed  His  Father,  and 
obtained  twelve  legions  of  angels. 
Matt.  26 :  53.  And  in  the  garden  He 
showed  His  submission  to  death  as  the 
will  of  the  Father,  and  did  not  pray  to 
be  delivered  from  it,  if  the  Father  re- 
quired it,  as  He  knew  was  the  case. 
On  the  cross,  indeed,  He  showed  the 
same.  Luke  23  :  46.  Tf  /  have  loower. 
The  term  here  rendered  poiocr,  means 
sometimes  authority.  In  this  sense,  it 
would  signify  that  He  acted  under  the 
appointment  or  commandment  of  the 
Father  in  His  mediatorial  work  ;  and 
this  authority  to  lay  down  His  life  and 
take  it  again,  was  under  commission 
from  the  Father,  But,  as  referring  to 
our  Lord,  the  term  expresses  essential 
potver,  and  refers  to  the  commandment 
only  so  far  as  authorizing  this  volun- 
tary laying  down  of  life.  This  power, 
therefore,  would  prove  Him  to  be  God. 
He  could  rise  from  the  dead  only  by 
bursting  the  bands  of  death — only  by 
conquering  the  last  enemj^ — as  no 
creature  could.  His  resurrection  was 
properly  His  own  work,  by  virtue  of 
the  Spirit  of  the  Father  dwelling  in  Him, 
and  filling  Him.  Seech.  2:  19.  f  This 
commandment.  The  whole  work  of  sal- 
vation was  in  His  power.  Eph.  1:17; 
1:  20;  Matt.  28:  18;  Col.  1:  19.  All 
things  in  Heaven  and  earth  were  given 
to  Him.  And  such  a  commission 
implies,    of  course,    a    corresponding 


Age  33.] 


CHAP.  X. 


185 


19  There  was  a  division  therefore 
again  among  the  Jews  for  these 
sayings. 

20  And  many  of  them  said,  He 


capacity  to  exercise  it,  and  thus  shows 
Him  to  be  divine.  No  being  less  than 
God  "would  be  able  to  execute  such 
Headship  of  the  universe  as  was  com- 
mitted to  Christ  for  the  mediatorial 
■work.  If  My  Father.  Here  He  claims 
that  "  the  Father  "  (vs.  15,)  whom  the 
Jews  professed  to  worship,  was  His 
Father — and  so  again  He  shows  their 
obligation  to  receive  Him  and  His 
work.  vs.  17.  *' This  commandment  " 
refers  probably  to  His  entire  work. 
He  has  shown  wherein  He  is  the  good 
shepherd,  as  the  Door — the  Life — the 
Protector — the  Ingatherer — the  Prince 
and  Saviour. 

19.  A  division.  Literally,  a  schism. 
The  truth  of  Christ  occasions  divisions 
among  men.  Some  object  to  the  doc- 
trine or  to  the  person  of  Christ,  and 
charge  His  word  with  evil  origin  or 
tendency.  Others  plead  for  it  and 
maintain  it.  It  is  plain  which  side  is 
in  error.  They  were  divided  in  their 
reception  of  Him.  1"  Again.  This  was 
not  the  first  time.  Where  there  is 
deep  opposition  of  heart,  there  will  be 
always  fresh  occasions  of  showing  it. 
Where  men  are  opposed  to  Christ  or 
His  Gospel,  they  will  find  objections — 
if  it  is  not  one  thing  it  is  another.  See 
ch.  9:  16. 

20.  See  ch.  7:  20;  8:  48.  They 
Bcofi'ed  at  Him  as  before,  saying  that 
He  was  in  league  with  evil  spirits. 
This  was  the  severest  scandal — most 
blasphemous  toward  Him  and  most 
blackening  to  His  name.  It  was  the 
old  accusation — '*He  casteth  out  dev- 
ils by  Beelzebub."  Matt.  12:  24.  1"  Is 
mad.  Raves,  like  a  man  possessed  by 
a  demon.  They  attributed  His  dis- 
com'se,  like  His  miracles,  to  demonia- 
cal agency.  1[  Why  hear  ye  Him  9 
Why  could  they  not  allow  others  to 
hear  Him,  even  if  they  would  not 
listen  ?  This  shows  their  malice.  How 
fiendish  it  is  to  undermine  the  only 


■^  hath  a  devil,  and  is  mad ;  why 
hear  ye  him  ? 

21  Others  said,  These  are  not 
the  words  of  him   that   hath  a 


hope  of  the  sinner — to  try  and  turn 
men  away  from  hearing  Christ,  the 
only  Saviour  of  the  lost  —  to  drive 
away  hope  from  the  world !  These 
are  they  who  have  a  devil !  These  are 
the  words  of  those  that  have  a  devil. 
There  is  no  more  satanic  word  than 
this  that  says  of  Christ,  *'  He  is  mad, 
Why  hear  ye  Him  ?" — It  was  so  in  the 
garden.  The  tempter,  the  Old  Ser- 
pent, which  is  the  devil,  said  to  our 
first  parents,  "Why  hear  ye  Him?" 
So  Paul  was  charged  with  madness, 
and  appealed  to  His  words,  as  words 
of  truth  and  soberness.  Acts  26 :  24. 
The  religion  of  Christ  is  not  to  blame 
for  sects  or  schisms  in  any  case,  any 
more  than  in  this.  Bengel  remarks, 
that  these  men  were  wont  to  receive 
most  severely  His  weightiest  and  sweet- 
est discourses. 

21.  Others.  If  the  schism  consisted 
in  these  breaking  off  from  the  reviling 
Jews,  and  taking  the  side  of  Christ, 
then  it  was  a  separation  from  the  body 
of  blasphemers  and  from  the  synagogue 
of  Satan — and  it  was  well.  ^  The 
words.  This  was  a  fair  judgment,  on 
the  best  grounds.  They  judged  Christ 
by  His  words.  By  these,  men  shall 
be  judged.  Matt.  12:  37.  By  these 
Christ  declared  that  they  should  be 
judged.  "The  word  that  I  have  spo- 
ken unto  you,  the  same  shall  judge  you 
in  the  last  day."  Ch.  12:  48.  ^  Can 
a  devil.  These  men  appealed  to  Christ's 
miracle  which  He  had  so  lately  wrought 
among  them.  This  sounds  like  Nico- 
demus.  This  connects  the  discourse 
with  ch.  9.  It  was  good  reasoning 
that  they  used.  The  devil  does  nothing 
to  help  or  heal  men,  but  only  to  harm 
them.  His  works  are  not  redemptive, 
but  destructive.  It  is  like  our  Lord's 
reply  to  the  charge  of  working  mira- 
cles by  Beelzebub — that  it  would  be 
Satan's  working  against  Satan. 


16^<- 


18G 


JOHN. 


[Age  33. 


devil.      Can  a  devil  open  '^  the 
eyes  of  the  blind  ? 

Tf    22    And     it 
was     at    Jerusalem     the     Feast 


^  91.  Jesus  in  Jerusalem  at  the 
Festival  or  Dedication.  He  Re- 
tires BEYOND  Jordan. — Jerusalem. 
Bethany  beyond  Jordan. 

Matt.       I      Mark.       1       Luke.        I         John. 

I  I  110.22-42. 

22.  At  Jerusalem.  There  was  an 
interval  of  two  months  between  the 
Feast  of  Tabernacles  and  this  Feast 
of  Dedication.  And  as  John  has  said 
nothing  of  any  journey  of  our  Lord 
from  the  city,  but  rather  implies,  in 
this  passage,  that  He  tarried  there, 
during  this  time,  we  suppose  that  He 
was  engaged  in  the  city  and  vicinity, 
pursuing  His  great  work  which  was 
soon  to  close  on  earth.  T[  The  Dedica- 
tion. The  term  here  used  means,  the 
renovation — and  refers  to  the  re-conse- 
cration of  the  temple  under  Judas 
Maccabeus,  after  it  had  been  desecra- 
ted by  Antiochus  Epiphanes,  in  the 
year  1G7  before  Christ.  This  wicked 
monarch  sacrificed  a  sow  on  the  altar 
of  burnt  offering,  and  made  a  broth  of 
it,  with  which  he  sprinkled  the  temple, 
in    derision   of    the   sacred    services. 


of    the   Dedication,   and   it   was 
winter. 

23  And   Jesus   walked   in   the 
temple  in  Solomon's  porch.  ^ 

5  Ac.  3. 11;  5.2. 


^     »siL 


After  three  years  the  city  was  xecov- 
ered  by  Judas  Maccabeus,  and  the 
temple  was  purified — during  an  eight 
days'  celebration — and  an  annual  festi- 
val was  established  in  honor  of  the 
event.  It  began  on  the  25th  day  of 
the  month  Chisleu,  answering  to  the 
eighteenth  of  our  December,  and  lasted 
eight  days,  with  illuminations  of  their 
dwellings  and  great  joy — and  not  at 
Jerusalem  alone,  but  through  the  land, 
1  Mace.  4:  41-59;  2  Mace.  10:  1-8; 
Jos.  Ant.  12:  7-9.  If  Winter.  This 
refers  not  merely  to  the  season,  but 
mainly  to  the  weather.  It  was  stormy, 
Id  clement  weather ;  and  this  was  a 
reason  for  His  walking  in  the  porch, 
rather  than  without.  The  assembling 
of  the  people  at  this  public  festival, 
was  a  reason  for  His  appearing  in  the 
temple  at  that  time,  "that  His  preach- 
ing might  yield  more  abundant  fruit 
amidst  a  large  assembly  of  men." — 
Calvin.  "In  the  temple  in  Solomon's 
porch,"  means — in  that  part  of  the 
temple  buildings.  1  Kings  6:  3.  ^Solo- 
mon^s  porch.     This  porch,  or  portico, 


l^A 


Age  33.] 


CHAP.  X. 


187 


24  Then  came  the  Jews  round 
about  him,  and  said  unto  him, 
How  long  dost  thou  make  ^  us  to 
doubt?  If  thou  be  the  Christ, 
tell  us  plainly. 

25  Jesus  answered  them,  I  told 
you,  and  ye  believed  not :  the 
*  works    that    I    do    in   my  Fa- 

1  or,  hold  iis  in  suspense,     a  c.  5. 36. 


as  well  as  others,  was  built  outside 
of  the  temple  proper,  for  persons  to 
walk  there  without  exposure.  It  was 
in  the  fore  court  of  the  heathen  on  the 
East  side.  Some  suppose  "this  was 
a  part  of  the  temple  buildings  that  was 
left  standing  when  the  Babylonians 
destroyed  Jerusalem." — Tholuck.  So 
Josephus  asserts.  Ant.  20 :  9,  7.  It 
is  mentioned  in  Acts  3:  10;  5:  12.  It 
was  on  the  side  towards  the  Mount  of 
Olives,  and  was  one  of  the  corridors 
or  piazzas  surrounding  the  temple 
proper,  and  running  along  the  outer 
wall,  as  seen  in  the  Cut. 

24.  Make  us  to  doubt.  The  phrase 
so  rendered,  means  literally  to  raise  up 
the  mind,  and  hence  is  generally  under- 
stood as  to  hold  in  suspense.  This 
would  also  seem  implied  by  the  next 
clause.  This  was  a  cunning  attack  upon 
Him,  pretending  now  to  be  earnest 
seekers  after  the  Messiah  and  wishing 
only  to  know  if  He  were  the  Christ. 
But  they  aimed  to  get  some  ground  of 
accusation  against  Him  and  hoped  that 
He  would  make  some  pretension  or 
claim  upon  which  they  might  accuse 
Him.  ^  Tell  us  plainh/.  The  term 
means  openly,  boldly — keeping  back 
nothing.  He  had  not  distinctly  said 
that  He  was  the  Christ,  but  He  had 
professed  to  be  and  to  do  all  that  was 
promised  of  the  Messiah,  leaving  them 
to  infer  the  fact  of  His  Messiahship. 
He  preferred  as  yet  to  claim  the  at- 
tributes rather  than  the  name,  as  they 
attached  to  the  term  Messiah  very 
extravagant  ideas. 

25.  /  told  you.  This  reply  shows 
that  they  were  seeking  to  entangle 
Him,  and  asked  now  from  no  good 
motive,  else  He  would  have  answered 
otherwise.     He  had  told  them  enough. 


ther's  name,  they  bear  witness  of 
me. 

26  But  ^  ye  believe  not,  because 
ye  are  not  of  my  sheep,  as  I  said 
unto  you. 

27  My  °  sheep  hear  my  voice, 
and  I  know  them,  and  they  fol- 
low me : 

B  c.  8.  47.    1  Jno.  4.  6.     c  rer.  4. 

He  had  claimed  to  be  the  Son  of  God. 
He  had  wrought  miracles,  proving  His 
Messiahship.  Ch.  7:  31.  And  their 
question  implies  plainly  that  they  un- 
derstood these  things  as  evidence  of 
His  being  the  Christ.  He  says,  there- 
fore, Ye  might  have  learned  enough 
from  my  words,  ch.  7  :  26.  See,  also, 
ch.  5:  19;  8:  36-56;  10:  1.  \  Ye 
believed  not.  This  was  all  along  the 
radical  difficulty.  If  they  had  been 
disposed  to  receive  His  testimony  of 
Himself,  or  His  appeal  to  the  Father's 
testimony,  (in  His  works,)  they  would 
have  found  no  obscurity  in  the  matter. 
Observe — Men  often  charge  the  Gos- 
pel with  obscurity,  when  all  the  diffi- 
culty lies  in  their  unbelief.  IT  The 
icorlcs.  The  miraculous  works,  such 
as  restoring  the  blind  man,  which  was 
a  kind  of  miracle  which  the  prophets 
often  ascribed  to  the  Messiah.  Isaiah 
42 :  7,  18.  If  In  my  Father's  name. 
Here  again  He  reminds  them  of  the 
authority  which  He  had  from  the 
Father,  whom  they  professed  to  wor- 
ship, and  who  was  also  His  Father. 
These  miracles,  wrought  in  the  Fathers 
name,  were  most  convincing  proofs  of 
His  being  the  Messiah.  The  miracles 
they  coiild  not  deny,  but  could  only 
accuse  Him  of  working  them  by  Beel- 
zebub. 

26.  He  now  explains  the  difficulty, 
according  to  the  parable  which  He  had 
just  spoken  to  them.  Thej'  were  an 
illusti-ation  of  that  parable.  They 
proved  themselves  to  be  not  of  His 
sheep,  because  they  heard  not  His 
voice. 

27.  He  now  repeats  in  substance  the 
part  of  the  parable  which  was  so  ap- 
plicable to  their  case.  See  vss.  3-16. 
Compare  ch.  8:  47.     1[  J/^/  sheep.     K 


188 


JOHN. 


[Age  33. 


■2S  And  I  give  unto  them  eter- 
nal life;  and  they  "■  shall  never 
perish,  neither  shall  any  onan 
pluck  them  out  of  my  hand. 

a  c.  17. 12;  18.9.     He.  7.  25. 


they  were  of  His  sheep,  they  would  be- 
lieve, for  this  is  their  characteristic.  But 
because  they  do  not  know  His  voice 
and  follow  Him,  and  because  they  are 
not  of  His  own  chosen  flock,  therefore 
they  do  not  believe.  Believers'  conduct 
and  state  of  mind  are  thus  traced  to 
their  relation  to  Him.  The  Messiah 
was  prophesied  of  as  a  shepherd — and 
the  Father's  fellow.  Zech.  18:  7.  But 
the  shepherd  has  his  sheep,  as  the 
parable  had  shown — and  one  of  their 
characteristics  is  this,  that  they  know 
him,  hear  his  voice,  and  follow  him. 
He  whom  true  Christians  follow  is 
Christ.  "  He  that  hath  the  bride  is 
the  bridegroom."  So,  also,  They  who 
hear  the  shepherd's  voice  are  the  sheep. 
They  who  hear  Christ's  voice  are  His 
people.  She  2vho  hath  the  Bridegroom 
is  the  Bride.  This  obedience  to  Christ, 
and  this  presence  of  Christ,  will  always 
mark  the  true  church.  ^  I  hwzv  them. 
This  is  the  seal  upon  the  foundation 
of  God's  church,  (2  Tim.  2:  19,}  and 
so  it  standeth  sure.  This  is  the  great 
security  of  God's  people.  See  vs.  14. 
^  They  follow  me.  Rev.  14:  4,  As 
these  cavilers  did  not  hear  His  voice, 
nor  follow  Him,  He  could  say  to  them 
"  I  never  knew  you."  Matt.  7  :  23. 

28.  Eternal  life,  given  as  a  free  gift 
to  sinners,  implies  all  that  leads  to  it — 
as  their  calling,  quickening,  teaching, 
ingathering,  leading,  and  conducting 
to  the  end.  This  perfect  ultimate  pos- 
session He  gives  now.  He  gives  eternal 
life  to  as  many  as  are  given  to  Him  by 
the  Father.  Ch.  17:  2.  "And  this  is 
life  eternal,  that  they  might  knoxc  thee, 
the  only  true  God,  and  Jesus  Christ, 
whom  thou  hast  sent.  ^^  Ch.  17:3.  Hence 
the  true  sheep — His  own  sheep — have 
the  knowledge  of  Christ  given  to  them, 
which  these  liad  not.  *i  Never  perish.  It 
would  be  impossible  to  give  eternal  life 
to  any,  as  a  free  gift,  unless  it  were  pos- 
sible to  secure  their  perseverance  untc 
the  end.     Our  confidence  must  not  be 


29  My  ^  Father  which  gave  ° 
them  me,  is  greater  than  all ;  and 
no  Qiian  is  able  to  pluck  them  out 
of  my  Father's  hand. 


6C.U.28.     cc.17.2. 


reposed  in  ourselves,  but  in  God  alone. 
He  bids  us  look  to  His  Divine  power 
and  grace,  and  trust  His  promises,  and 
rejoice  in  His  finished  work.  And 
then  He  cheers  us  with  the  assurance 
that  we  shall  never  perish — that  as 
surely  as  He  has  undertaken  for  us, 
we  shall  be  carried  safely  through. 
Neither  in  this  life,  nor  at  death,  nor 
in  eternity,  shall  they  be  destroyed. 
The  term  here  used,  seems  to  refer 
rather  to  their  own  course — "  they 
shall  never  perish,"  nor  fail.  The  next 
clause  refers  to  assaults  from  without. 
^  Shall  any.  It  is  not  "  cm/  man,'^ 
but  any  being — whether  of  principali- 
ties or  powers.  "  The  gates  of  hell 
shall  not  prevail  against  them."  The 
timid  Christian  olten  fears  that  the 
malice  of  Satan  will  prevail  against 
him.  But  he  is  secured  by  the  watch- 
ful, covenant  care  of  his  good  Shep- 
herd— and  the  great  encouragement  is, 
that  having  given  His  life  for  him.  He 
cannot  fail  to  give  "all  things  that 
pertain  to  life  and  godliness."  2  Pet. 
1:3.  Tf  Pluck  them.  The  term  means, 
literally,  to  steal  them,  by  any  craft. 
However  they  may  come  like  a  thief 
they  shall  not  snatch  them  out  of  His 
hand.  Neither  the  cunning  artifice  of 
Satan,  nor  the  power  of  the  pit  shall 
do  it.  He  will  never  be  found  oflF  His 
guard — nor  ever  wanting  in  power. 
They  are  in  His  hand,  given  to  Him 
by  the  Father,  (ch.  17:  2,)  and  for 
their  keeping  and  safe  conducting  to 
Heaven,  all  j:)ower  is  given  to  Him 
over  all  flesh.  Ch.  17:  1-3.  But  this, 
of  course,  is  not  irrespective  of  their 
conduct.  Their  consistent  Christian 
conduct  will  he  secured  as  a  constant 
token  that  eternal  life  is  given  to  them. 
As  it  is  given  now,  and  not  in  future, 
they  who  have  it  will  show  it  by  their 
vital  piety.  That  they  shall  not  fall 
utterly  away  into  ruin,  is  the  promise. 
29,  Which  gave,  &c.  See  ch.  17: 
1-4;    ch.  6:  37.     All   things   in   the 


Age  33.] 


CHAP.  X. 


189 


30    I   ^    and    my   Father    are 


oc.  17. 11,22. 


economy  of  redemption  are  arranged 
among  the  persons  in  the  Godhead, 
Whatever  is  of  the  Father,  is  by  the 
the  Son,  through  the  Holy  Spirit. 
Christians  are  chosen  (of  the  Father,) 
to  salvation,  (by  the  Son,)  through 
sanctification  of  the  Spirit — all  which 
secures  their  belief  of  the  truth.  T[  Is 
greater.  If  anything  further  were 
needed  to  set  forth  this  redeeming 
work,  He  refers  to  the  fact  that  it  is 
secured  by  the  very  throne  of  Jehovah, 
whom  they  professed  to  worship.  He 
is  the  Supreme  Lord  of  the  universe, 
and  all  His  infinite  attributes  and 
resources  are  pledged  to  preserve  His 
own  sheep  from  final  apostacy  and 
perdition.  The  power  and  grace  of 
God  Jehovah  cannot  be  overcome; 
and  before  they  could  perish,  it  would 
be  necessary  to  overcome  God  Jehovah 
Himself.  ^  Greater  than  all — men  or 
devils.  He  is  supreme.  None  can 
surpass  or  defeat  Him.  Neither  man, 
nor  Satan  and  his  hosts  can  do  it. 
They  are  not  able  to  do  it.  No  lan- 
guage can  more  plainly  set  forth  the 
precious  truth  that  Christians  are 
Christ's  own.  To  make  them  not  His 
own,  would  be  to  make  Him  a  hireling. 
vs.  12.  2.  That  they  are  given  to 
Him  in  covenant  by  the  Father.  3. 
That  in  carrying  out  their  redemption 
He  gave  Himself  for  them,  in  their 
stead.  4.  That  He  gives  to  them  life 
and  eternal  life — calls  them  by  an 
effectual  calling — quickens  them  by 
His  Spirit — teaches  them,  renews  their 
will,  and  leads  them  safely  on  to  glory. 
5.  That  on  account  of  the  Godhead  so 
undertaking  for  them,  "their  final  sal- 
vation is  as  secure  as  the  infinite  love, 
power,  wisdom  and  faithfulness  of  the 
divine  Father  and  Son  can  make  it." — 
Brown.  They  are  in  His  Father's 
hand,  as  truly  as  in  His  own  hand. 
This  would  show  that  He  Himself  was 
something  more  than  the  mere  man 
that  they  might  think  Him.  And  so 
He  more  explicitly  adds  in  the  next 
verse. 


31  Then  ^  the  Jews  took  up  stones 
again  to  stone  him. 


30.  He  has  just  said  that  the  sheep 
were  equally  in  His  own  hand  and  in 
His  Father's.  And  what  He  says  of 
Himself,  He  says  likewise  of  His 
Father — that  no  power  on  earth  or  in 
hell  should  be  able  to  snatch  them 
away.  He  therefore  ascribes  the  same 
work  to  both — the  same  power,  and 
not  merely  the  same  will.  To  explain 
this,  and  enforce  it  also,  He  asserts 
the  great  truth  that  He  and  His 
Father  are  one — the  essential  unity  of 
Father  and  Son  in  the  Godhead.  He 
claimed  the  same  Omnipotence  as  the 
Father.  And  as  Good  Shepherd,  He 
claimed  a  commission  which  none  but 
God  could  bear  or  execute.  The 
phrase  is,  literally,  "  I  and  my  Father 
are  one  thing^^ — a  unit.  They  were 
not  one  person — but  one  essence — 
"what  the  Father  is,  that  the  Son  is — 
what  the  work  of  the  Father  is,  that 
the  work  of  the  Son  is." — Broun.  As 
none  can  effectually  prevail  against  the 
Father,  so  none  can  prevail  against  the 
Son.  These  two  are  one — one  in 
nature — one  in  attributes — one  in  glory. 
In  this  work  of  redemption,  the  Son 
and  Spirit  are  said  to  be  sent  by  the 
Father,  and  in  this  sense  they  are 
sometimes  spoken  of  as  subordinate. 
Christ  also,  as  man,  is  spoken  of  as 
inferior.  When  He  is  referred  to  as 
man  or  as  Mediator,  men  often  take 
the  passages  as  denying  those  which 
speak  of  Him  as  equal  with  the  Father. 
But  both  are  true ;  and  they  are  con- 
sistent. Sahellius,  in  the  third  century, 
taught  that  there  is  but  one  person  in 
the  Godhead.  But  this  is  denied  by 
the  plural  term  '^  are."  Arius,  in  the 
fourth  century,  taught  that  Christ  is 
not  God.  And  this  is  denied  by  the 
singular  term,  '^otie."  We  cannot 
understand  this  passage  as  teaching 
merely  a  unity  of  will  and  of  plan — as 
though  they  merely  worked  in  harmony. 
The  connexion  shows  that  it  was  a  one- 
ness of  divine  work  and  of  infinite 
power,  such  as  implies  oneness  of 
essence,    that   He   would    have   to    bo 


190 


JOHN. 


[Age  33. 


\ 


32  Jesus  answered  them,  Many 
good  works  have  I  shewed  you 
from  my  Father ;  for  which  of  those 
works  do  ye  stone  me  ? 

33  The  Jews  answered  him,  say- 
ing, For  a  good  work  we   stone 


understood  by  the  terms.  And  so  He 
was  understood  at  the  time,  by  those 
who  heard  Him,  as  appears  from  the 
next  verse. 

31.  In  these  words  which  He  had 
just  spoken,  the  blind  Jews  saw  more 
than  the  Anti-Trinitarians  see  to-day. 
If  they  had  understood  Him  as  claim- 
ing to  be  only  a  Divine  man,  and  not 
to  be  the  Son  cf  God,  as  truly  as  the 
sons  of  men  are  men,  they  would  not 
have  said  what  they  did  in  vs.  33 — 
that  when  He  was  only  a  man  and 
nothing  more.  He  made  Himself  God. 
Bengel.  They  took  up  stones  to  stone 
Him  as  though  He  had  spoken  blas- 
phemy. Levit24:  10,  &c.  *^  Again. 
See  eh.  5:  18;  8:  59. 

32.  **  He  not  only  denies  that  they 
have  any  rational  ground  for  their 
fierce  anger,  but  He  also  accuses  them 
of  ingratitude,  in  recompensing  the 
favors  of  God  so  unjustly." — Calvin. 
Here  He  declares:  1.  That  He  had 
done  only  Avorks  of  mercy  and  love 
among  them,  as  healing  the  sick,  resto- 
ring the  blind,  &c.,  works  which  clearly 
came  from  the  Father,  because  tliey 
were  miraculous  works,  done  to  destroy 
the  works  of  the  devil.  He  had  not 
come  among  them  visiting  them  with 
swift  destruction,  but  only  with  salva- 
tion. 1[  Good  ivories.  The  phrase  is, 
excellent  works,  in  the  sense  of  "works 
of  love."  1  Tim.  G:  18.  He  appeals 
to  them  also  for  His  innocence.  T[  Shelv- 
ed you.  jNIeaning  that  these  works 
were  part  of  the  manifestation  of  Him- 
self as  the  Son  of  God.  Tf  Do  ye  stone 
me.     Are  ye  about  stoning  me. 

33.  Blasphemy.  This  charge  was 
repeatedly  made  against  Him — even 
on  His  last  trial  before  the  Sanhedrim. 
Matt.  26 :  65.  Indeed,  if  He  had  been 
anything  less  than  God,  it  would  have 
been  blasphemy,  according  to  the  Jew- 


thee  not ;  hut  for  blasphemy ; 
and  because  *  that  thou,  being  a 
man,  makest  thyself  God. 

84  Jesus  answered  them,  Is  it 
not  written  in  your  law,  I  said,  Ye 
are  gods  ? 

ae.5,18.    Ter.30.    Ps.82.6.    Ko.13.1. 


ish  law,  and  according  to  the  proper 
sense  of  the  term.  T[  Because.  See 
ch.  5:  18.  They  clearly  show  how 
they  understood  His  words,  and  here 
they  state  explicitly  the  charge  against 
Him  as  grounded  on  those  words. 
^  Makest  thyself.  In  ch.  5:  18,  it  is 
more  fully  expressed — makest  thyself 
equal  with  God.  The  words  imply  of 
course  that  He  made  it  so  when  it  was 
not  so.  They  did  not  believe  that  as 
He  was  a  real  man,  so  He  could  also 
be  very  God.  They,  like  many  since, 
have  taken  for  granted  that  if  He  was 
man  He  could  not  be  God — not  seeing 
how  it  was  necessary  for  a  Mediator 
between  God  and  man,  to  be  both  man 
and  God,  in  two  distinct  natures  and 
one  person  forever.  This  they  ought 
to  have  known  from  the  prophecies  of 
the  Messiah. 

34,  If  our  Lord  had  not  been  God 
as  they  understood  Him  to  claim, 
would  He  not  now  at  once  have  correc- 
ted their  error  ?  Would  He  have  insis- 
ted rather  on  what  He  had  said  ?  This 
would  have  made  Him  a  blasphemer. 
The  apostle  Peter  when  he  was  mista- 
ken for  a  Divine  person,  immediately 
and  earnestly  denied  any  such  claim, 
and  corrected  the  mistake.  Acts  10: 
26.  "Stand  up  !  I  myself  also  am  a 
man."  Instead,  however,  of  denying 
that  He  claimed  to  be  God,  He  vindi- 
cated His  claim. — The  whole  Old  Tes- 
tament sometimes  is  called  "the  law." 
See  ch.  12  :  34 ;  15  :  25.  He  referred 
them  to  a  passage  in  the  Psalms,  (82 : 
6,)  in  which  the  Jewish  magistrates 
are  called  gods,  as  bearing  a  high 
commission  from  Jehovah.  "I  have 
said  ye  are  gods,  and  all  of  you  are 
children  of  the  Most  High."  Refer- 
ence is  made  to  Exodus  21 :  6 ;  22 : 
9,  &c.,  where  magistrates  were  so 
called. 


Age  33.] 


CHAP.  X. 


191 


35  If  he  called  them  gods,  unto 
whom  the  word  of  God  came,  and 
the  scripture  cannot  be  broken  ; 

36  Say  ye  of  him,  whom  the  Fa- 
ther hath  sanctified,  *  and  sent  into 

a  Is.  11.2.3;  49.1,3.     c.6.27- 


35,  36.  The  point  then  is  this — If 
in  your  own  Scriptures  God  calls  them 
gods,  (ofl&cially  entitles  them  so,)  to 
whom  the  word  of  God  came — (to 
whom  God,  in  those  passages,  spake — 
or  to  whom  a  Divine  commission  came 
as  magistrates  to  execute  God's  word) 
— how  can  ye  accuse  one  of  blaspheuiy 
for  calling  Himself  the  Son  of  God, 
when  He  has  a  far  higher  commission 
from  the  Father — has  been  set  apart 
by  Him,  and  sent  by  Him  into  the 
world  ?  His  object  was  only  to  take 
them  up  on  their  own  ground,  and 
show  their  unreasonable  enmity  to 
Him — to  expose  the  root  of  all  their 
bitterness,  in  the  unbelief  and  malice 
of  their  hearts.  They  cared  not  for 
the  honor  of  Jehovah.  They  were  not 
so  anxious  to  vindicate  His  name  from 
blasphemy.  They  found  no  fault  with 
such  passages  in  their  Scriptures ;  but 
their  enmity  was  against  Him,  and  it 
was  simply  because  they  were  not  of 
His  sheep,  vs.  26.  ^  And  the  Scrip- 
ture. This  is  a  parenthesis,  and  means 
that  this  title,  referred  to  in  the 
Psalms,  &c.,  cannot  be  explained  away. 
They  were  bound  to  abide  by  their 
own  Scriptures.  They  could  not  make 
them  invalid  to  suit  the  present  mo- 
ment— nor  would  He  wish  to  do  so. 
Therefore,  they  would  much  more  be 
obliged  to  charge  blasphemy  upon  God 
Jehovah,  who,  in  these  passages  re- 
ferred to,  called  even  magistrates  act- 
ing untler  His  commission,  gods. 

36.  The  Father.  He  does  not  use 
theterm  "God,"  but  ''the Father,''  thus 
claiming  the  relation  of  Son,  and  show- 
ing that  the  Father  was  such,  and  the 
Son  also,  before  He  was  sent  into  the 
world.  ^  Sanctified.  The  term  gene- 
rally refers  to  moral  purification.  But 
here  and  elsewhere  (Heb.  10:  29)  it 
has  the  Hebrew  sense  of  the  Old  Tes- 
tament ritual,  and  means,  set  apart  to 


the  world,  Thou  blasphcmcst:  be- 
cause I  said,  I  am  '^  the  Son  of 
Gad? 

37  If  •=  I  do  not  tlie  works  of  my 
Father,  believe  me  not. 

&Pb.2.6.      cc.H.lO.ll;  15.24. 

a  holy  office  or  work.  It  was  used  in 
reference  to  the  selection  of  holy  pro- 
phets. He  pleads,  then,  His  high 
commission  and  the  testimony  of  the 
Father,  which  had  been  brought  to 
the  level  of  their  apprehension — and 
claims  for  Himself,  even  from  what 
they  had  seen,  a  better  title  to  the 
name  of  God,  and  Son  of  God,  than 
they  found  in  their  Scriptures,  in  refer- 
ence to  magistrates,  kings  and  judges  ; 
especially  as  these  were  rebuked  there 
for  abusing  their  official  trust,  and  He 
had  shown  them  nothing  but  excellent 
tvorks  of  love.  All  this  He  said,  not 
to  explain  His  Godhead,  but  to  expose 
their  malice,  and  turn  their  own  Scrip- 
tures against  themselves.  If  He  had 
meant  to  show  that  He  claimed  to  be 
God,  only  in  the  sense  of  a  Judge  or  a 
magistrate.  He  would  have  said  so, 
and  they  would  have  been  satisfied. 
But  they  were  not  any  more  satisfied, 
nor  any  less  determined  to  punish  Him 
as  a  blasphemer,  vs.  39.  Tf  The  Son 
of  God.  Why  should  they  count 
this  to  be  blasphemy,  when  in  the  same 
Scriptures,  also,  even  in  another  of  the 
Psalms,  the  Son  had  been  spoken  of  as 
one  entitled  to  supreme  homage — 
"  Kiss  THE  Son,"  Ps.  2  : — and  this 
was  the  same  as  had  just  before 
spoken — "The  Lord  said  unto  me, 
thou  art  nvy  Son,"  as  "heir  of  all 
things,"  entitled  to  ask  for  the  posses- 
sion of  the  ends  of  the  earth.  There- 
fore, when  the  Jews  accused  the  early 
Christians  of  worshiping  more  Gods 
than  one,  Justin  Martyr  replied,  that 
"  frequent  mention  is  made  in  the  Old 
Testament  of  a  person  who  is  called 
God,  and  is  God,  and  yet  is  distin- 
guished from  the  God  and  Father  of 
a\\."— Justin,  p.  2G1. 

37.  He  again  appeals  to  His  miracu- 
lous works,  as  before,  and  does  not  at 
all  lower  His  claim  to  Godhead,  but 


192 


JOHN. 


[AOE  33. 


38  But  if  I  do,  though  ye  believe 
not  mc,  believe  the  works;  that 
ye  may  know  and  believe,  that 
the  Father  is  in  me,  and  I  in 
him. 

39  Therefore  they  sought  again 


insists  on  it,  and  confirms  it  by  the 
Father's  testimony  in  the  works.  ^  The 
ivorks.  The  very  works  that  my  Father 
does — these  are  Avorks  of  Omnipotence 
and  of  all  Divine  attributes  ;  and  this 
proves  Him  to  be  God,  as  God  is 
proved  by  His  works.  This  is  the 
very  point  which  He  had  urged  in  the 
words  which  so  offended  them,  viz., 
that  He  attributed  to  Himself  the  same 
Omnipotence  which  He  attributed  to 
the  Father,  and  the  same  Almighty 
work  of  defending  and  securing  His 
people  to  the  end — which  proved  that 
He  and  His  Father  were  one. 

38.  But  if  I  do.  If  He  wrought 
such  works  as  were  evidently  divine, 
and  which  none  but  God  could  work. 
He  claimed  their  confidence  as  God. 
They  were  bound  to  credit  the  works, 
even  if  they  did  not  receive  His  own 
personal  testimony.  T[  Father  is  in  me. 
That  is — that  they  are  one  as  He  had 
said.  This  is  only  another  way  of 
stating  the  same  truth  of  their  essential 
unity.  Not,  that  the  Father  was  in  the 
Son,  without  the  Son  being  in  the 
Father ;  but  that  equally  they  were  in 
each  other.  Ch.  14:10.  This  remark- 
able language  shows  that  the  divinity 
of  Christ  could  not  be  merely  a  parta- 
king of  divine  qualities  (by  the  Father's 
bein^  in  Him,)  without  His  being 
actually  God.  For  He  is  in  the  Father 
as  truly  as  the  Father  is  in  Him.  And 
it  cannot  be  the  same  relation  to  God 
as  that  of  His  people — for  though  He 
is  said  to  be  in  them,  they  are  not  said 
to  bo  in  Him,  in  the  same  sense.  "  I 
in  them,  and  thou  in  me."  Ch.  17  :  23. 
That  ye  may  knou- — "  That  ye  may 
be  led  on  to  the  higher  faith  of  the 
unity  of  myself  and  the  Father" — This 
was  what  He  labored  so  to  teach  them, 
and  what  they  were  so  incensed  to 
hear.  Chs.  5-10. 


to  take  him  :  but  he  escaped  out 
of  their  hand ; 

40  And  went  away  again  beyond 
Jordan,  into  the  place  ^  where  John 
at  first  baptized;  and  there  he 
abode. 


39.  It  is  plain  that  by  these  words 
He  did  not  mean  to  modify  or  qualify 
at  all  His  positive  declaration  that  Ho 
was  one  with  the  Father,  nor  to  mako 
Himself  anything  less  than  God,  For 
the  Jews  were  moved  by  what  He  said, 
to  seize  Him — probably  to  bring  Him 
before  the  Sanhedrim  fcr  trial,  on  the 
charge  of  blasphemy — thinking  that 
they  had  noAv,  from  his  own  lips,  the 
means  of  convicting  Him.  ^  He 
ef^caped.  The  term  does  not  convej'  any 
idea  of  secret  escape,  or  of  miraculous 
escape.  But  the  inference  seems  plain, 
that  there  was  some  supernatural 
restraint  upon  them — for  the  word  is 
simply,  "//e  departed"  as  though  He 
xcalked  away  as  freely  as  He  would  hove 
done,  had  no  violence  been  aimed  at 
Him.  "God  grant,"  says  Augustine, 
"that  we  may  Hake  Him,^  and  not  let 
Him  go." 

40.  The  place.  This  was  Bethany, 
called  Bethabara  beyond  Jordan.  Ch. 
1 :  28.  Here  He  remained  a  few  weeks 
probably,  and  not  the  whole  of  the 
four  months  up  to  the  time  of  His  last 
Passover.  It  was  a  quiet,  retired  region, 
whither  He  would  find  rest  from  the 
pursuit  of  His  enemies,  and  the  minds 
of  the  people  had  been  much  prepared 
by  the  labors  of  John  there  for  His 
ministry.  Here  He  also  was,  at  least  in 
this  region  of  Perea,  when  He  was 
recalled  by  the  message  of  Lazarus' 
death,  (ch.  11:  3,  7,)  and  the  sisters 
seem  to  have  known  where  to  send  for 
Him.  In  ch.  11 :  G4,  He  is  said  to 
have  gone  to  a  city  called  Ephraim, 
near  Bethel,  in  the  valley  of  Jordan, 
there  to  have  continued  with  His  disci- 
ples. From  this  place,  however,  He 
probably  made  short  tours;  and  Mat- 
thew and  Mark  tell  us  that  in  His  final 
journey  to  Jerusalem,  He  came  up  to 
Jericho  by  the  farther  side  of  Jordan ; 


Age  33.] 


CHAP.  XL 


193 


41  And  many  resorted  unto 
him,  and  said,  John  did  no 
miracle  :  but  all  things  that 
John  spake  ="  of  this  man  were 
true. 

o  Matt.  3, 11,12.     c.  3.  30-36. 


(Perea,)  and  Luke  states,  also,  that  He 
went  through  the  cities  and  villages, 
teaching  and  journeying  toward  Jeru- 
salem. Luke  13:  22. 

41.  Observe — 1.  John's  ministry 
■was  more  beneficial  to  this  people  t;fter 
he  was  dead,  than  it  had  been  dui-ing 
his  life — and  the  end  of  his  ministry 
was  attained  in  bringing  them  to  Christ. 
2.  The  persecutors  of  our  Lord  promo- 
ted His  cause  by  driving  Him  out  of 
their  midst.  ^  A^o  miracle.  They 
reason  thus — that  John  did  no  miracu- 
lous work,  and  yet  they  believed  on 
him.  How  much  more  then,  should 
they  believe  on  one  who  wrought  such 
wonderful  works,  especially  as  He  was 
just  what  John  had  predicted  He 
should  be. 

42.  The  success  of  our  Lord's  preach- 
ing toward  the  end  of  His  life,  is  here 
recorded.  Observe — Present  success 
in  the  conver:>ion  of  men  is  not  always 
to  be  required  as  a  proof  of  one's  min- 
istry. AVhat  is  faithfully  preached  may 
spring  up  as  good  seed,  after  we  are 
dead.  Even  our  Lord  did  not  have  equal 
fruits  of  His  ministry  at  all  times,  or 
in  all  places.  2.  When  men  come 
to  Christ — become  acquainted  with 
Clirist — and  come  to  know  Him  for 
themselves,  they  find  that  all  that  the 
Scripture  says  of  Him  is  true,  and  that 
the  reality  far  exceeds  the  report. 

CHAPTER  XL 

^  92     The    Raisixg    of    Lazarus. — 
Bethany. 

Matt.        I        Mark.     I  Luke.  I        John. 

I  I  I  11.1-46. 

This  chapter  records  the  miracle  of 
raising  Lazarus  from  the  grave,  which 
is  more  spoken  of  than  any  of  our 
Lord's  miracles,  and  is  truly  the  most 
wonderful  exhibition  of  His  Divine 
power.  •  He  had  raised  others  from 
17 


42  And  many  believed  on  him 
there. 

CHAPTER  XL 

Tf  ATOW  a  certain  man 
XM    was  sick,  named 


death — as  the  daughter  of  Jairus — 
who  had  just  died,  (Luke  8:  41,  &c.) 
the  widow's  son,  of  Nain,  on  the  way 
to  the  burial,  (Luke  7:  11-17,)  and 
now  more  remarkably  still,  this  Laza- 
rus, who  had  been  dead  four  days. 
John  alone  of  the  Evangelists  has 
recorded  it.  The  Jewish  skeptical 
philosopher,  Sjmioza,  is  said  by  Bayle 
the  historian,  to  have  assured  his  friends 
that  if  he  could  feel  convinced  of  the 
reality  of  the  resurrection  of  Lazarus, 
he  would  dash  to  pieces  his  entire 
system  and  would  embrace  without 
reluctance  the  common  Christian  faith. 
Disbelievers  in  the  miracles  of  our 
Lord,  have  resorted  to  every  method 
of  questioning  this  transaction,  but  in 
vain.  The  miracle  of  the  blind  man 
in  ch,  9,  was  most  abundantly  estab- 
lished, as  we  have  seen,  by  the  judicial 
examination  to  which  the  man  himself 
and  his  parents  were  subjected.  And 
if  Christ  wrought  that  miracle,  or  any 
one  miracle,  this  proves  His  claims, 
and  makes  it  utterly  vain  to  dispute 
His  claims,  or  to  deny  the  fact  of  mir- 
acles having  been  wrought  by  Him. 
Those  who  come  to  the  examination 
of  the  scripture  with  ih.Q  foregone  con- 
elusion  that  a  miracle  is  impossible,  may 
be  expected  to  put  forth  the  most 
extravagant  theories  in  order  to  do 
away  with  this  plain  narrative.  Yet 
it  turns  out  that  a  belief  in  their  theo- 
ries is  more  difficult,  than  a  belief  in 
the  miracle  itself.  That  John  alone, 
of  the  Evangelists,  has  recorded  this 
particular  miracle,  some  have  held 
to  be  an  evidence  against  it.  But  the 
fact  that  they  all  did  not  record  it, 
as  they  would  naturally  have  done,  is 
rather  a  proof  that  they  wrote  their 
Gospel  narratives  at  the  dictation  of 
the  Holy  Spirit,  who  had  a  plan,  and 
a  method,  and  an  object  in  each  of  the 
four  testimonies.    Some  suppose  that  it 


194 


JOHN. 


[Age  33. 


Lazarus,  of  Bctliany,  tlio  town  of 
*  Mary  and  her  sister  Martha. 
2  (It  was  that  IMary  which  ^  an- 


Mar.U,3.     c.12.3. 


was  because  Lazarus  was  living  when 
the  others  wrote,  and,  that  though  the 
miracle  was  well  known,  the  publica- 
tion might  have  exposed  Lazarus  to 
persecution.  Seech.  12:  10,  11.  Yet 
this  is  mere  conjecture,  and  the  reason 
of  the  silence  on  the  part  of  the  other 
Evangelists,  is  beyond  our  reach.  A 
complete  history  of  our  Lord's  won- 
drous life  and  doings,  none  of  them, 
nor  all  together  could  possibly  give  ; 
because  there  would  be  no  end  to  the 
records.  Ch.  21 :  25.  John,  however, 
would  find  this  miracle  to  suit  his 
object  of  setting  forth  most  strikingly 
our  Lord's  Divine  Person.  Besides,  it 
was  his  particular  relish  to  present  so 
lovely  and  tender  a  view  of  our  Lord, 
as  is  given  in  the  scenes  at  Bethany. 
We  are  indebted  to  John's  narrative 
for  the  detailed  description  of  this 
Christian  family — this  brother  and  these 
sisters  wliom  Jesus  loved:  and  John  as 
that  disciple  whom  Jesus  loved,  may 
be  supposed  to  have  been  drawn  to- 
wards them,  in  a  holy  sympathy,  as 
sharers  in  the  precious  intimacy  and 
friendship  of  the  Lord. 

1.  Named  Lazarus.  The  name  means, 
help  of  God — or,  one  whom  God  aids, 
answering  to  the  Hebrew  name  Eleazar. 
John  alone  mentions  this  brother, 
whose  name  first  occurs  here.  Luke 
speaks  only  of  the  sisters,  f  Bethany, 
This  village  is  now  called  Lazarie. 
The  Arab  name  is  "  eZ  Azariyeh"  from 
the  Arab  form  of  '■'■Lazarus.'''  Passing 
out  of  St.  Stephen's  gate,  down  to  the 
valley  of  Jehoshaphat,  across  the 
brook  Kedron  and  along  the  edge  of 
Gethsemane,  the  foot-path  winding  up 
the  slope  of  Mount  Olivet  brought  us 
on  the  Eastern  declivity  to  the  village 
of  Bethany.  We  entered  it  on  our 
route  from  Jerusalem  to  Jericho,  as 
our  Lord  entered  it  on  Ilis  final  return 
to  Jerusalem  from  Jericho,  after  heal- 
ing the  blind  men  and  saving  Zaccheus. 
Lu.  19:  1.  Simon  the  leper  also  lived 
there,  (Matt  2G :  6,)  and  the  site  of  Ms 


ointed  the  Lord  with  ointment, 
and  wiped  his  feet  with  her  hair, 
whose  brother  Lazarus  was  sick.) 


house,  as  reputed  by  the  monks,  was 
pointed  out  to  us.  It  is  a  scattered 
and  desolate  village  of  a  few  families — 
not  more  than  twenty.  The  tomb  is 
held  as  the  chief  matter  of  interest ; 
and  this  great  miracle  of  our  Lord 
which  is  now  to  be  narrated,  has  come 
down  to  us  in  the  name  of  the  place. 
We  started  at  a  quarter  before  8 
o'clock  in  the  morning,  from  our  quar- 
ters in  Jerusalem,  and  tarrying  a  few 
moments  at  the  summit  of  Olivet  to 
look  in  at  "the  Chapel  of  the  Ascen- 
sion," we  came  to  Bethany  at  twenty 
minutes  past  eight.  \  The  toun  of 
Mary.  This  is  added  to  distinguish  it 
from  another  Bethany  beyond  Jordan. 
Ch.  10:  40.  These  sisters  were  well 
known  from  the  public  accounts  given 
of  our  Lord's  life  in  the  Apostolic 
preaching — and  here  they  are  referred 
to,  to  designate  the  town  where  they 
lived.  These  pious  sisters,  from  their 
friendship  with  our  Lord,  were  impor- 
tant enough  to  make  this  village  knoAvn 
by  their  name  as  residents  there. 
Bethany  was  honored  in  having  such  a 
family  to  reside  there.  A  great  bless- 
ing, indeed,  to  Bethany,  were  these 
sisters  who  drew  our  Lord  thither. 
During  the  latter  days  of  His  life,  He 
is  spoken  of  as  often  going  out  fi'om 
the  city  to  this  town,  and  He  was  wont, 
no  doubt,  to  seek  repose  in  this 
friendly  circle,  from  His  enemies  and 
His  conflicts.  Mark  11 :  12  ;  Luke  21: 
87.  Mary  is  here  spoken  of  first  as 
though  she  were  the  eldest — according 
to  the  custom — as  "James  the  son  cf 
Zebedee,  and  John  his  brother."  Mar- 
tha, however,  is  spoken  of  by  Luke  as  \ 
if  she  were  the  mistress  of  the  house  a 
Luke  10 :  38,  and  in  vss.  5  and  19  1 
Martha  is  put  first  and  may  have  been  1 
the  eldest. 

2.  That  Mary.  The  Evangelist  now 
distinguishes  this  Mary  above  the 
others  of  the  same  name  in  the  Gospel 
history,  by  the  very  distinguished  act 
of  hers  in  anointing  our  Lord.     The 


Age  33.] 


CHAP.  XI. 


195 


3  Therefore  his  sisters  sent  unto 
him,  saying,  Lord,  behold,  he  ^ 
whom  thou  lovest  is  sick. 


anointing  took  place  after  this  time, 
but  the  Evangelist,  writing  at  a  still 
later  period,  refers  to  it  as  to  a  well- 
known  transaction.  Besides,  it  was 
predicted  by  our  Lord,  that  this  act  of 
Mary  should  be  everywhere  published 
wherever  the  Gospel  should  be  preached, 
(Mark  11:  6-9,) — and  here  Christ  is 
called  the  Lord.  The  narrative  is 
given  by  John,  ch.  12:  3.  Observe — 
How  great  the  blessedness  of  Mary, 
to  be  known  by  such  a  deed.  How 
happ3'  for  any  one  of  us  to  be  known 
on  earth  or  in  Heaven  as  the  one  who 
put  special  honor  upon  the  Master 
before  men.  See  Heb.  ch.  11,  where 
a  list  of  Old  Testament  worthies  is 
given,  with  their  distinguished  Christian 
deeds,  ^  Whose  brother.  This  clause 
shows  that  Mary  and  her  deed  of  love 
are  here  mentioned  in  connexion  with 
the  sickness  of  Lazarus,  to  show  that 
her  act  of  devotion  was  of  some  impoi'- 
tance  in  this  case,  and  a  bond  of  ten- 
der interest  binding  the  ^Laster  to  that 
household,  and  making  a  kind  of  pre- 
sumptive claim  for  Lazarus  in  this 
extx*emity. — The  Lord  often  regai'ds  us 
for  other's  sake — children  for  the 
parents'  sake — and  members  of  a  Chris- 
tian house  for  the  sake  of  some  dis- 
tinguished Christian  character  among 
tliem.  Gen.  26:  4,  5, — Here  it  is 
plain  that  Lazarus  was  beloved  of  God 
as  well  as  the  rest.  vs.  5. 

3.  Sent.  The  sisters  sent  at  once  to 
Christ  for  this  reason,  that  their  bro- 
ther was  sick.  It  was  a  good  reason 
for  sending.  As  it  proyed,  it  was  no 
common  sickness.  We  may  and  ought 
to  send  for  Christ  in  every  necessity. 
This  prompt  proceeding  shows  their 
intimacy  with  the  Saviovir.  Often  He 
had  passed  a  friendly  evening  and 
night  with  them  from  the  crowded 
city,  and  now,  Avhen  Lazarus  was  sick, 
why  should  they  not  inform  Him  ? 
Besides,  they  knew  of  His  Divine 
power — had  wonderful  confidence  in 
His  ability  to  heal  him,  (vs.  21,)  though 


4  When  Jesus  heard  that,  he 
said.  This  sickness  is  not  unto 
death,  but  ^  for  the  glory  of  God, 


6  c.  9.  3.    ver. ! 


not  in  His  power  to  bring  him  from  the 
dead,  vs.  24.  They  have  something, 
therefore,  yet  to  learn  :  and  the  faith- 
ful Master  will  put  their  faith  to  a 
severe  but  gracious  discipline.  TI  lie 
whom  thou  lovest.  Bengel  remarks 
that  this  was  more  modest  than  to  say, 
"Behold  he  who  loveth  thee."  So 
John  called  himself  "that  disciple 
whom  Jesus  loved."  The  term  used 
here  by  the  sisters,  to  express  the  love 
of  Christ  to  Lazarus,  is  not  the  same 
term  which  the  Evangelist  uses  in  vs. 
5,  to  express  the  love  of  Christ  to  the 
sisters  and  Lazarus.  The  former  de- 
signates rather  the  natural  affection — 
and  the  latter  the  esteem  which  is 
based  upon  reflection.  See  ch.  21 :  15, 
and  Notes.  The  term  used  in  the  phrase 
"  The  disciple  whom  Jesus  loved,"  is 
the  latter.  ^  Is  sick.  The  message 
was  doubtless  for  His  aid  in  this  ex- 
tremity, hoping  that  He  would  come 
and  heal  him.  They  seem  to  have 
thought  it  enough  to  acquaint  their 
good  friend  with  the  fact.  They  send 
no  message,  as  others  had  done, 
"  Come  down  ere  he  die,"  (ch.  4:  49,) 
"  Come  and  lay  thy  hands  on  him,  and 
he  shall  live,"  (Matt.  9:  18,)  nor  even 
"  Speak  the  word  only,  and  he  shall 
be  healed,"  ]Matt.  8:  8.  They  only, 
in  utmost  delicacy,  remind  Him  of  His 
love  for  their  dying  brother,  and  are 
content  to  urge  that  tender  plea.  So 
our  strongest  ground  to  take  in  prayer 
is  this — the  love  which  Christ  bears  to 
us,  and  His  plan  of  redeeming  love  for 
sinners.  His  finished  work  may  be 
pleaded,  and  by  all  the  love  He  has 
already  shown  to  such  as  we,  we  may 
put  in  our  plea  for  whatever  else  we 
require.  Rom.  8.  "He  that  spared 
not  His  own  Son — how  shall  He  not 
with  Him  also  freely  give  us  all 
things  ?"  The  sisters  knew  where  Christ 
Avas.  It  was  but  a  full  day's  journey 
from  .Jerusalem  to  this  Bethabara  be- 
yond Jordan,  and  they  could  look  for 
Lelp   shortly.     Vv'c  may  think  of  the 


196 


JOHN. 


[Age  33. 


that  the   Son  of  God  might  be 
glorified  thereby. 

5  Now  Jesus  loved  Martha,  and 
her  sister,  and  Lazarus. 

messengers  as  winding  along  the  dreary 
defiles  of  the  mountains  around  Jeru- 
salem, on  the  lone  and  perilous  road 
to  Jericho  and  the  Jordan,  bearing  the 
message  which  expressed  at  once  the 
great  love  of  the  sisters  to  their  bro- 
ther, and  their  great  confidence  in  that 
friend  that  sticketh  closer  than  a  brother. 
4.  This  sickness.  Our  Lord  spoke 
already  of  the  issues  of  this  sickness, 
as  they  were  known  to  Ilim.  He  meant 
to  say,  that  it  was  not  to  terminate  in 
death,  though  the  man  should  die  ;  but 
rather  in  the  glory  of  God  as  the  great 
end  and  object,  by  causing  death  itself 
to  be  despoiled  of  its  prey.  The  friend 
of  God  is  to  be  raised  from  the  dead ! 
Shall  not  the  disciples  then  believe 
that  Christ  Himself  is  superior  to 
death,  and  will  not  remain  under  the 
power  of  death?  ^  Not  unto  death. 
This  seems  to  have  been  our  Lord's 
reply  to  the  messengers.  How  trying 
to  the  poor  sisters,  who  had  only  hoped 
that  He  would  reach  them  before  Laza- 
rus had  died,  and  now  after  he  had 
been  dead  a  whole  day,  they  get  such 
a  strange,  mysterious  answer — "This 
sickness  is  not  unto  death."  ^[  But 
for  the  glory  of  God.  It  is  thus  that 
our  Lord  prepares  the  mind  of  the 
sisters  and  of  the  people  to  behold 
what  is  coming  to  pass.  He  gives 
them  a  clear  hint  of  what  they  cannot 
yet  understand,  but  shall  understand 
by  the  event.  Martha  seems  (vss.  39, 
40)  to  have  inquired  about  this,  as 
soon  as  the  Saviour  ari'ived.  Our  Lord 
doubtless  foresaw  also  the  fact  that,  by 
means  especially  of  this  miracle,  His 
own  death  should  be  brought  about — 
and  thus  it  would  load  directly  to  His 
glorification.  Observe — While  the  sis- 
ters send  to  tell  Him  the  news,  He 
knows  more  about  it  than  they — and 
already  He  saw  the  end  from  the  be- 
ginning. Observe — God's  honor  is 
here  shown  to  be  one  and  the  same 
with  the  honor  of  Christ — the   glory 


6  When  he  had  heard  therefore 
that  he  was  sick,  he  abode  two 
days  still  in  the  same  place  where 
he  was. 


of  God  consists  in  the  glory  of  God's 
Son. 

5.  Now  Jesus  loved  Martha,  &c. 
"  Ha-ppy  family,''^  says  Bengel.  How 
beautifully  this  fact  is  thrown  in  just 
here  by  the  Evangelist,  to  show  how 
this  answer  of  Jesus  sprang  from  no 
coolness  toward  them,  and  to  prepare 
us  for  what  else  might  have  seemed  a 
lack  of  love — His  delay  until  after  the 
death  of  Lazarus.  Observe — The 
love  of  Christ  to  us  is  not  the  less  in 
such  dark  seasons,  as  though  He  cared 
not  for  us  when  He  delays  to  come 
for  our  help,  in  such  temporal  ex- 
tremities. It  may  be  the  very  way  in 
which  He  will  prove  His  Divine,  Om- 
nipotent love,  when  presently,  after 
our  time,  but  in  His  own  time.  He 
shall  appear  for  our  deliverance  and 
salvation.  Observe — 1.  These  whom 
our  Lord  loved  are  yet  in  the  greatest 
distress — the  sisters  are  in  anguish 
over  a  dying  brother,  and  Lazarus  is 
himself  drawing  nigh  to  death.  2. 
Martha,  as  well  as  Mary,  is  beloved, 
though  she  has  been  often  severely 
judged,  as  little  better  than  censoi'ious 
and  fussj^ — a  fault-finder  and  a  busy- 
body. 3.  "  Whom  the  Lord  loveth  He 
chasteueth."  Heb.  12:6.  4.  So  our 
Lord  will  be  glorified  in  the  death  of 
all  Avhom  He  loves. 

6.  This  verse  connects  with  vs.  4, 
showing  that  He  understood  the  case, 
and  had  a  high  object  to  serve  by  it; 
and  therefore,  though  He  loved  them 
all,  and  every  one  of  them  personally, 
He  delayed  two  days  to  go  thither. 
Horn.  15;  4.  It  even  seems  to  be 
hinted  that  He  delayed,  just  because 
of  His  tender  love  to  them.  He  to 
whose  Omnipotence  it  was  just  as  easy 
to  raise  a  dead  man  as  to  heal  a  sick 
one,  performed  no  less  an  act  of  good- 
ness in  permitting  the  sickness  of  Laza- 
jus  to  run  on,  and  then  raising  him. 
Lazarus  was  already  dead  before  the 
messengers    returned,    and    probably 


Age  33.] 


CHAP.  XI. 


197 


7  Then,  after  that,  salth  he  to  Ids 
disciples,  Let  us  go  into  Judea 
again. 

8  His  disciples  say  unto  him, 
Master,  the  Jews  of  late  ^  sought 
to  stone    thee;    and    goest   thou 


thither 


again 


c.  10.  31.    6  Ac.  20.  24. 


about,  the  time  that  they  reached  Him. 
Observe — 1.  These  loving  sisters  did 
not  send  for  Christ  till  the  last  ex- 
tremity— they  did  not  give  Him  time 
to  reach  them.  Even  thei/ seem  not  to 
have  sent  promptly  as  they  ought,  but 
to  have  waited  until  all  other  means 
were  proved  fruitless.  Do  we  not 
often  thus  delai/  to  se7}d,  and  make  it 
more  perfectly  fit  in  Him  to  delay  to 
come?  2.  How  often  it  is  proved  that 
the  present  delay  is  really  the  best  in- 
dication for  us,  and  shows  that  it  is 
just  because  there  is  some  greater 
good  in  store.  3.  We  do  not  see  the 
end  from  the  beginning,  and  therefore 
in  our  straits  Ave  sumetimes  "charge 
God  foolishly." 

7.  Then.  Here  v/e  see  the  faithful 
acting  out  of  His  love.  It  was  not 
oecauso  He  had  forgotten  them  that 
He  tarried — nor  because  He  had  noth- 
ing to  do  for  them.  He  will  go  soon 
enough  to  work  a  most  mighty  and 
glorious  deliverance.  ^  A/ler  that. 
His  holy  and  gi'acious  providence  has 
its  successive  steps — carefully  fitted  to 
the  results.  The  steps  are  as  much 
decreed  in  all  their  orJer,  as  are  the 
issues.  He  could  not  go  until  ^^  after 
that."  The  messtige  He  had  sent  back, 
and  the  delay,  would  all  serve  an  im- 
portant purpose  in  His  plan  of  grace, 
to  test  their  faith,  and  to  work  patience, 
experience  and  hope.  Rom.  5 :  3. 
"  He  would  let  the  need  come  to  the 
highest,  before  He  interfered." 

8.  Of  late.  Literally — just  noio  iv ere 
seeking — that  is — very  recently.  ^  Sought 
to  stone  thee.  This  refers  to  ch.  lO : 
31-39.  It  would  seem  that  it  was  on 
account  of  His  enemies  at  Jerusalem 
that  He  had  retreated  to  Perea,  and 

17* 


9  Jesus  answered,  Are  there  not 
twelve  hours  in  the  day  ?  If  "  any 
man  walk  in  the  day,  he  stumbleth 
not,  because  he  seeth  the  light  of 
this  world. 

10  But  if  a  man  walk  in  the 
night,  ^  he  stumbleth,  because 
there  is  no  light  in  him. 

c  c.  12.  35.    d  Ec.  2.  14. 


Thomas  evidently  thinks  that  His 
return  would  be  His  death,  vs.  16.  It 
was  in  December  that  these  assaults 
on  Him  had  been  made. 

9.  Are  there  not  ticelve  hours,  &c. 
Just  as  surely  as  there  are  twelve  hours 
in  the  natural  day,  so  the  day  allotted 
to  me  for  my  work  has  its  full  time, 
and  cannot  be  cut  short.  So  long, 
therefore,  as  it  lasts,  I  am  safe,  and 
3'ou  are  safe  on  the  same  principle. 
So  Whitefield  said,  when  he  was 
assaulted  by  the  mob,  *'  I  am  immor- 
tal till  my  work  is  done."  See  ch.  9  : 
4.  "I  must  work  the  works  of  Him 
that  sent  me,  while  it  is  day.  The 
night  Cometh  wherein  no  man  can 
work."  1  Stumbleth  not.  .Just  as  a 
man  has  the  natural  day  to  do  his  work 
in,  and  during  the  daylig'.t  he  does 
not  stumble  nor  suffer  interruption 
from  darkness  coming  upon  him — so 
it  is  with  me  and  with  you,  and  there- 
fore your  fears  arc  not  well  founded. 
Under  all  this  natural  illustration  is 
the  great  truth  that  He  Himself  was 
"the  Light  of  the  world." 

10.  Here  He  thinks  of  Himself  not 
only  as  having  His  daj,  but  He  thinks 
of  them  also  as  having  theirs.  And 
when  He  thinks  of  His  day  as  about  to 
close,  how  can  He  help  thinking  of 
their  day  as  depending  on  His  light, 
and  fis  closing  by  His  withdrawmeut  ? 
The  idea  seems  to  be — it  is  you  that  are 
in  the  dark,  and  not  /.  And  this  is 
because,  as  regards  this  matter,  ye 
have  no  light  in  you.  Therefore,  you 
stumble  now,  where  to  me  the  whole 
course  is  plain.  I  have  the  light  of 
the  Father,  and  walk  in  His  light, 
while  my  day  lasts  on  earth.  But  ye 
are  groping  and  stumbling  because  ye 


198 


JOHN. 


[Age  33, 


11  These  things  said  he  :  and 
after  that  he  saith  unto  them,  Our 
friend  Lazarus  sleepeth ;  ""  but  I 
go,  that  I  may  awake  hiin  out  of 
sleep. 

a  De.  31. 16.    Ac.  7.  60.    1  Cor.  15. 18,  51. 


haye  not  here  this  inner  light,  and 
Ibecause  ye  judge  carnally  and  are  in 
the  dark — since  you  take  not  Me  to  be 
your  light  and  guide  in  the  world. 
The  single  eye  which  would  illuminate 
the  whole  body,  they  had  not  here. 
Matt.  6:  22,  23.  So  Isa.  8:  20.  "To 
the  law  and  to  the  testimony.  If  they 
speak  not  according  to  this  word,  it  is 
because  there  is  no  light  in  them." 
Observe — It  is  when  we  oppose  our 
judgment  or  will  to  that  of  Christ,  that 
we  forsake  our  only  true  light — and 
stumble.  Lord  thou  knowest  better 
than  we,  what  thou  shouldest  do,  and 
shall  we  presume  to  advise  thee  or 
dictate  to  thee,  even  as  to  what  thou 
shouldest  do  to  us  ? 

11.  Our  friend  Lazarus  sleepeili. 
Our  Lord  now  gives  them  the  great 
reason  which  He  has  for  going  to 
Bethany  at  the  call.  He  speaks  of 
Lazarus  as  sZee/»«?y.  Matt.  9:  24.  This 
it  is,  "  in  the  heavenly  tongue  " — in 
the  higher  sense — as  distinguishing 
Christian  death — '■'■  sleeping  in  Jesus.'" 
"Blessed  sleep,  from  which  none  ever 
wakes  to  weep,"  1  Cor.  11:  30;  15: 
61;  1  Thess.  4:  14;  5:  10.  How 
tenderly  does  Christ  communicate  this 
personal  friendship.  How  strongly 
does  this  love  to  Lazarus  and  the  sis- 
ters impel  Him  now  to  go!  What  shall 
keep  Him  back  ?  No  fear  of  danger 
shall  stop  Him.  His  love  is  bent  on 
going  at  the  proper  time,  just  as  much 
as  on  delaying  before  the  time.  The 
use  of  the  term  "  .sZet^? "  for  death,  is 
also  found  j\Iatt.  2G :  52 ;  Acts  7 :  60 ; 
13:  36;  1  Cor.  11:  30;  15:  6;  18: 
20 ;  2  Pet.  3 :  4.  The  verb  here  ren- 
dered "  Zo  wake  out  of  sleep,"  is  found 
no  where  else  in  the  New  Testament. 
The  adjective  which  corresponds  with 
this  verb,  is  found  in  Acts  16 :  27.  In 
the  Septuagint  the  verb  is  used  only 


12  Then  said  his  disciples,  Lord, 
if  he  sleep,  he  shall  do  well. 

13  Howbeit  Jesus  spake  of  his 
death :  but  they  thought  that  he 
had  spoken  of  taking  of  rest  in 
sleep. 


once — to  translate  the  Hebrew  term  in 
Job — "raised  out  of  his  sleep."  Job 
14:  12.  It  is  one  word,  and  means, 
literally,  to  unsleep  one.  It  is  not  the 
word  used  for  resurrection.  Observe — 

1.  The  view  which  our  Lord  takes  of 
a  Christian's  death  is,  that  it  is  a  sleep. 

2.  The  view  that  He  takes  of  death  as 
to  be  broken  in  upon,  and  broken  up 
by  His  resurrection-power  is,  that  it 
is  a  sleep.  With  the  daughter  of 
Jairus  it  was  a  sleep,  because  He 
would  so  treat  it,  and  would  so  soon 
awake  the  dead  damsel.  IMatt.  9 :  24 ; 
Mark  5  :  39.  With  the  Christian  it  is 
a  sleep,  because  it  is  a  sweet  repose, 
tj  be  followed  by  the  glorious  morning 
of  the  resurrection  unto  life, 

12.  If  he  sleep.  The  disciples  under- 
stood that  Lazarus  was  in  a  stupor, 
and  they  had  heard  Christ  say,  (vs.  4,) 
that  the  sickness  was  not  unto  death. 
They  would  naturally  enough  think, 
therefore,  that  if  he  were  only  asleep 
he  would  recover.  It  was  commonly 
understood  among  them  that  sleep  in 
sickness  was  a  sign  of  speedy  conva- 
lescence, as  it  indicated  a  favorable 
turn  in  the  disease.  They  were  bent 
on  dissuading  Him  from  going  to  Jeru- 
salem. 

13.  It  is  wonderful  that  they  should 
have  understood  our  Lord  as  going  to 
Jerusalem,  simply  to  awake  Lazarus 
out  of  natural  sleep — or  that  this 
should  have  been  sufficient  ground  of 
a  message  to  Him  from  the  family. 
He  must  also  have  spcken  those  tender 
words,  "our  friend  Lazarus  sleepeth," 
in  a  way  to  express  His  emotion.  But 
they  were  reacly  to  take  His  words  in 
their  natural  sense,  and  to  fail  of  their 
spiritual  import.  So  in  Matt.  16:  5-12, 
where  He  spake  of  the  leaven  of  the 
Pharisees,  &c.  So  also  ch.  4 :  32-34 ; 
Luke  22 :  36-38. 


f 


Age  63.] 


CHAP.  XI. 


199 


14  Then  said  Jesus  unto  them 
plainly,  Lazarus  is  dead  : 

15  And  I  am  glad  for  your  sakes 
that  I  was  not  there,  to  the  intent 


14.  Plainly.  So  our  Lord  stoops  to 
their  infirmities,  and  most  tenderly 
corrects  their  misapprehensions  of  His 
words.  So  He  did  often,  in  unfolding 
His  parables.  "Do  ye  not  yet  under- 
stand ?"  ^  Is  dead.  We  are  not  to 
suppose  that  He  had  received  any 
second  message ;  but  of  His  own  Divine 
knowledge  He  perfectly  understood 
the  facts  and  knew  of  the  event  with- 
out their-^elling  Him.  Was  He  not 
present  there,  though  not  in  the 
flesh  ? 

15.  Not  there.  If  the  Prince  of  Life 
had  been  present  there,  how  could 
Lazarus  have  died  ?  See  vss.  21—32. 
And  when  He  arrives  there,  death  will 
vanish  before  His  word  of  power  and 
grace,  vs.  22.  Therefore  the  more  sub- 
lime and  glorious  manifestation  awaits 
you,  just  because  I  was  not  there. 
And  this  was  my  pleasure  in  delaying 
until  he  should  die.  "I  am  glad 
therefore, /ory/oi^T  sa/te5."  vs.  42.  This 
was  my  intent  as  regards  you.  Instead 
of  raising  up  Lazarus  from  a  bed  of 
sickness,  they  are  all  by  this  miracle, 
to  be  raised  up  together  with  Lazarus, 
unto  a  higher  life  of  faith.  ![  Believe. 
More  fully  and  truly  than  heretofore. 
They  were  to  be  led  into  greater 
degrees  of  faith  and  to  believe  in 
Christ,  in  this  new  and  more  sublime 
aspect,  as  raising  the  dead.  ^  Xever- 
theless.  But — notwithstanding  your 
objections  and  fears.  ^  Let  us  go  unto 
him.  To  the  dead  Lazarus — where  he 
lies.  This  would  further  intimate  that 
He  had  an  errand  to  that  corpse,  and 
would  have  something  to  do  with  it : 
though,  probably  they  thought  it  would 
be  only  to  take  a  last  look,  and  mourn 
over  the  remains  of  His  dear  departed 
friend.  How  far  does  the  gracious  pur- 
pose of  Christ  transcend  our  poor  car- 
nal thought.  How  much  more  will 
He  do  for  our  dead  bodies  than  we 
have  dared  to  dream?  "Who  shall 
change  our  vile  body."  Phil,  3  :  21. 


ye  may  believe ;  nevertheless,  let 
us  go  unto  him. 

16  Then  said  Thomas,  which  is 
called  Didymus,  unto  his  fellow 

16.  Called  Didr/mus.  The  word 
means  '^ticin,"  and  the  Hebrew  namo 
Thomas  is  the  same  as  the  Greek  or 
Aramaic  term  Didymus.  When  this 
Apostle  finds  the  Masterbent  upon  going 
to  Bethany  against  all  that  they  could 
say,  he  seems  to  acquiesce  only  in  a 
spirit  of  despair,  and  says  to  his  fellow 
disciples,  Let  us  also  go  with  the 
Master,  since  He  is  determined  on  it : 
and  inasmuch  as  it  must  be  fatal  to 
Him,  let  us  at  least  die  with  Him. 
This  is  the  first  time  that  this  Apostle 
is  brought  to  our  view — and  this  is  his 
character — looking  on  the  dark  side 
of  things,  as  we  find  in  the  other  two 
instances.  Ch.  14:  5;  20:  24-29.  Yet 
with  this  uncomfortable  temper,  which 
must  have  been  to  himself  the  source 
of  so  much  unhappiness,  we  find  him 
full  of  steadfast  devotion,  even  where 
he  anticipated  the  worst :  ready  to  die 
with  the  Master  rather  than  desert 
Him.  "A  remarkable  mixture  of  faith 
and  unfaithfulness."  He  could  not 
hope  against  hope.  He  could  look 
only  on  the  side  of  "common  sense," 
as  it  is  called — and  not  on  the  side  of 
that  uncommon  sense  which  the  Spirit 
gives.  He  is  the  representative  of  a 
class — desponding,  full  of  dark  appre- 
hensions and  through  fear  (of  death,) 
all  theii'  life-time  subject  to  bondage. 
And  this  miracle  was  to  be  wrought  to 
elevate  and  confirm  such  wavering 
faith,  in  him,  and  in  all  like  him. 
Well  is  it  if  doubters  find  in  them  yet, 
this  spirit  of  devotement  to  the  Master. 
They  who  would  die  with  Christ  rather 
than  desert  Him,  shall  find  their  fears 
put  to  shame,  and  shall  see  Him  work- 
ing wondrous  triumphs  over  death,  so 
as  to  assure  their  confidence.  If  now 
this  Thomas  shall  be  given  to  see  the 
^Master,  for  whom  he  trembles,  raise 
the  dead  Lazarus,  shall  he  not  believe 
that  He  will  raise  Himself  from  the 
dead  according  to  His  promise  ? 

17,  Four  days.     It  was  a  good  day's 


200 


JOHN. 


[Age  33. 


disciples^  Let  us  also  go,  that  we 
may  die  with  him. 

17  Then  when  Jesus  came,  he 
found  that  he  had  lain  in  the 
grave  four  days  ah'eady. 

18  (Now  Bethany  was  nigh  unto 
Jerusalem,  ^  about  fifteen  fur- 
longs off :) 


1  i.  e.  about  two  miles. 


journey  of  the  messengers  from  Beth- 
any to  Perea,  (twenty-three  to  twenty- 
nine  miles,)  and  our  Lord's  delay  of 
two  days,  with  the  day  for  His  coming 
would  make  the  "four  days."  In  this 
case,  Lazarus  must  have  died  on  th-e 
day  the  messengers  were  sent,  and 
according  to  the  Jewish  custom  of 
prompt  burial,  he  must  have  been 
buried  the  same  evening.  See  vs.  39; 
Acts  5:  6-10.  More  likely  as  Tholuck, 
(6th  Edition,)  thinks,  Lazarus  had  lain 
in  the  grave  tliree  days,  at  the  time  of 
the  arrival  of  Jesus,  and  here  the 
fourth  da}',  yet  incomplete,  may  be 
counted  with  them.  He  considers  it 
certain  that  Jesus  did  not  make  the 
whole  journey  in  one  day,  for  He  went 
to  the  sepulchi-e  on  the  uay  He  arrived, 
as  a  comparison  of  vs.  17  and  39 
shows — and  must  consequently  have 
spent  parts,  at  least,  of  two  days  on  the 
road.  He  therefore  supposes  that 
Lazarus  died  during  the  night  follow- 
ing the  arrival  of  the  messengers,  and 
was  buried  the  following  day,  and  that 
the  part  of  the  day  on  which  he  was 
buried,  and  the  fourth,  which  was 
incomplete,  are  reckoned.  It  is  not 
necessary  to  suppose  any  information 
of  this  fact,  as  being  carried  to  our 
Lord  on  His  approach  to  Bethany,  "J/e 
found'^  the  fact,  just  as  He  knew  al- 
ready very  well.  "Four  days  already.^' 
This  is  twice  brought  to  view.  vs.  39. 
"  A  hopeless  period,  it  would  seem!" 
One  day  more  than  "the  third  day" 
of  our  Lord's  resurrection.  Perhaps 
nearly  two  whole  days  more:  as  our 
Lord  lay  in  the  grave  only  one  whole 
day  and  the  parts  of  two  more. — The 
first  three  days  were  days  of  weeping, 
and  the  next  seven  were  days  of  lamen- 
tation among  the  Jews. 


19  And  many  of  the  Jews  came 
to  Martha  and  Mary,  to  °-  comfort 
them  concerning  their  brother. 

20  Then  Martha,  as  soon  as  she 
heard  that  Jesus  was  coming,  went 
and  met  him  :  but  Mary  sat  still 
in  the  house. 

a  1  Ch.  7.  22.   Job  2.  11 ;  42.  11.   Eo.  12. 15.  1  Th.  4.  18. 


18.  Fifteen  furlongs.  This  nearness 
of  Bethany  to  Jerusalem  is  recorded  to 
account  for  the  throng  of  Jewish  visi- 
tors, who  came  to  condole  with  the 
family  after  the  custom  of  the  Jews. 
The  distance  was  less  than"  two  miles. 
The  Jewish  forms  of  consolation  com- 
menced with  these  words,  "Be  ye 
comforted  from  the  IIeave?i,'^  &c.  It 
was  mostly  a  barren  formality.  But 
the  better  Comforter — the  kinsman 
Redeemer,  the  merciful  and  faithful 
High  Priest — the  sympathizing  Sa- 
viour— the  brother  born  for  adversity — 
"  the  friend  that  sticketh  closer  than  a 
brother,"  was  on  His  way  to  give  com- 
fort not  in  the  dead,  vapid  form,  but 
in  the  reality.  Mourners  had  come  in 
from  the  town,  and  besides  these,  the 
Jews  from  Jerusalem  swelled  the  con- 
doling company. 

20.  Martha,  as  soon,  &c.  This  shows 
the  active  impulsive  character  of  Mar- 
tha. The  moment  that  some  one 
brought  to  her  word  of  Jesus's  coming, 
she  went  forth  on  the  road  to  meet 
Him — full  of  excitement — and  came 
up  with  Him  outside  the  village,  vs. 
30.  Martha  may  have  been  engaged 
in  some  out-door  work,  and  so  she  may 
have  fn-st  got  word  of  Christ's  coming. 
But  plainly  she  could  not  stop  to  tell 
Mary,  but  quitting  everything  as  we 
may  suppose,  hurried  off  to  meet  Him 
for  whom  her  soul  had  yearned  so 
much  those  last  few  dreary  days. 
Sitting  was  the  posture  of  grief,  and 
this  seems  to  be  expressed  here.  Job 
2:8;  Ezek.  8:  14.  See  Ezra  9:  3,  4; 
Neh.  1:4;  Isa.  47:  1.  \  Mary  sat 
still.  Literally — sat  in  the  house.  Who 
doubts  that  INIary  also  would  have 
hastened  to  meet  Him  if  she  had 
known  of  His  coming.     As  soon  as  she 


Age  33.] 


CHAP.  XI. 


201 


21  Then  said  Martlia  unto  Jesus, 
Lord,  if  thou  hadst  been  here,  my 
brother  had  not  died. 

22  But  I  know,  that  even  now, 
whatsoever  *  thou  wilt  ask  of  God, 
God  will  give  it  thee. 


did  hear,  she  arose  quickly  and  came  to 
Him.  Tss.  28,  29,  "  To  meet  a  friend 
coming  to  us  in  our  affliction  is  some- 
thing, but  this  meeting  was  Avith  such 
feeling  as  none  can  know  hut  they  who 
hehcld  in  the  flesh  Him  who  rp.ised  the 
dead." 

21.  If  thou  hadst  been  here.  This  was 
the  great  thought  uppermost  in  their 
minds,  which  had  been  straggling  for 
expression  since  their  brother's  death. 
*'  It  is  the  bitterest  drop  in  their  whole 
cup  of  anguish,  that  all  this  might  have 
been  otherwise :  had  this  sickness  be- 
fallen him  at  i\ny  other  moment,  when 
Christ  was  nearer :  or  had  He  been 
able  to  hasten  to  their  aid  so  soon  as 
He  was  summoned,  all  might  have  been 
averted,  and  they  might  have  been  re- 
joicing in  a  living  brother,  instead  of 
mourning  over  his  corpse." — Mary  also 
met  our  Lord  with  the  same  exclama- 
tion, vs.  32.  From  this  we  may  infer, 
s:iys  Bcngel,  that  prior  to  their  bro- 
ther's death,  the  sisters  had  often  ex- 
claimed, "0  that  the  Lord  Jesus  were 
here,  or  would  come  I"  So,  indeed, 
Jesus  had  hinted  to  the  disciples,  (vs. 
15,)  that  if  He  had  been  there  the 
death  would  not  have  occurred.  But 
Martha  speaks  here  out  of  her  know- 
ledge of  His  poAver  and  love,  as  she 
had  seen  it  manifested  towards  others 
and  towards  herself.  But,  Martha ! 
could  not  Christ  have  saved  your  bro- 
ther without  being  present  ?  Oh,  how 
this  staggering,  struggling  faith  needs 
to  be  schooled,  and  how  it  will  yet  be 
tried  as  with  fire,  like  gold. 

22.  It  may  be,  that  what  He  had 
said  to  the  disciples  had  been  repeated 
to  Martha,  and  that  thus  she  had 
caught  a  glimpse  of  hope.  Or  she  had 
believed  that  the  same  power  which 
could  have  kept  him  from  dying,  could 
do  something — any  thing — to    relieve 


23  Jesus  saith  unto  her.  Thy 
brother  shall  rise  again. 

2-4  Martha  saith  unto  him,  I 
know  that  he  shall  rise  again  in 
the  ^  resurrection  at  the  last 
day. 


them.  Had  she  not  heard  of  Jairus' 
daughter,  and  of  the  widow's  son, 
raised  fully  a  year  before  ?  And  in 
her  deep  sorrow  had  not  every  thing 
rushed  through  her  mind  that  could 
suggest  relief?  And  yet  when  her 
faith  is  brought  to  the  point,  this  is 
more  than  she  can  receive.  ^  What- 
soever. It  is  certainly  a  great  stretch 
of  her  faith,  that  ventures  to  think  of 
Christ's  prayer  or  power  as  going  be- 
yond death  and  the  grave.  And  yet 
she  thinks  of  Him  only  as  prevailing 
with  the  Father,  and  not  as  having  the 
power  in  Himself.  High  thoughts  and 
poor  thoughts  of  Christ  these  might 
seem  to  be.  But  it  is  rather,  perhaps, 
the  simplicity  of  her  faith,  which  does 
not  put  forward  an}^  request,  nor  ven- 
ture any  dictation,  but  throws  out  in 
this  extremity  so  delicate  a  suggestion, 
as  though  she  would  only  ask  of  Him 
what  He  could  get  at  the  asking. 

23.  Shall  rise  again.  The  term  here 
used  is  that  which  is  commonly  ap- 
plied to  the  resurrection.  It  is  used 
darkly,  to  lead  her  on  to  the  requisite 
faith.  It  is  capable  of  being  applied  to 
the  final  resurrection,  and  to  a  present 
raising  from  the  dead.  But  the  Master 
Avould  exercise  her  faith,  prove  the  ex- 
tent of  her  confidence,  and  lead  her 
along  gradually  to  the  reality.  Ob- 
serve— She  could  hint  of  such  a  pos- 
sibility as  would  relieve  the  case  even 
yet.  But  what  she  could  even  desire, 
she  could  not  believe  as  actually  pos- 
sible.    It  was  too  good  to  be  true. 

24.  She  understands  the  words  as 
the}'-  are  spoken,  in  the  general,  and 
gently  repels  the  cold  comfort  to  be 
draAvn  fx'om  his  final  resurrection. 
Nay,  she  even  seems  now  to  he  drawing 
out  the  Master,  as  the  Master  was  draw- 
ing her  out.  I  know,  she  says,  that  he 
shall  rise  again  at  the  last  day,  if  this 


202 


JOHN. 


25  Jesus  SciiJ  unto  lier,  I  am 
tlio  *  resurrection  and  the  life  : 
^  he  that  believeth  in  me,  though  " 


c.  6. 40,  U.  I  Is.  i 


c.  U.  6.  IJno.1.2. 


[Age  33. 
shall     he 


is  what  thou  meanest.  Yet,  perhaps,  at 
this  delicate  venture,  she  hoped  to  get 
something  more  immediately  satisfac- 
tory, or  to  find  that  these  very  words 
•were  meant  by  Him  to  apply  to  what 
He  would  eve7i  now  do. 

25.  I amihc resurrection,  kc.  "These 
•words  are  the  central  point  of  the  his- 
tory— the  great  testimony  to  Himself, 
of  which  the  subsequent  miracle  is  the 
proof."  The  object  is  to  call  her 
attention  to  the  great  truth  that  the 
final  resurrection  which  she  supposes 
He  speaks  of,  and  to  which  she  looks 
for  the  raising  of  her  brother,  can  give 
her  nothing  apart  from  His  own  power 
and  grace.  And  the  resurrection  is 
not  a  resurrection,  but  a  final  perdition, 
except  as  it  is  in  Him  ;  only  they  who 
are  raised  to  eternal  life  are  truly 
raised  from  the  dead.  Therefore,  He 
says,  instead  of  looking  to  the  distant 
future  for  the  resurrection,  as  though 
it  were  something  of  itself,  or  anything 
good  apart  from  me,  look  by  faith  upon 
me — for  I  am  in  myself  the  resurrec- 
tion in  the  highest  and  best  sense. 
The  dead  shall  be  raised  at  last  only 
by  my  power — for  "all  they  that  are 
in  their  graves  shall  hear  His  voice, 
(the  voice  of  the  Son  of  Man,)  and  shall 
come  forth."  And  more  than  this,  "I 
am  the  life''' — without  which,  the 
resurrection  is  of  no  advantage,  but 
the  contrary.  By  me  alone  can  any 
attain  "  the  resurrection  unto  life." 
So  (ch.  14:  6,)  when  Thomas  asked 
about  the  way  which  He  was  going,  as 
if  it  were  the  road  to  some  other  city 
or  town  that  He  spoke  of,  Jesus  an- 
swered him,  "I  am  the  way  and  the 
truth  and  the  life."  He  thus  calls 
attention  to  Himself  as  able  to  satisfy 
all  their  wants  in  the  highest  sense. 
"What  need  to  wait  in  distant  prospect 
of  the  final  resurrection,  as  the  nearest 
source  of  hope  for  thy  desolate  case, 
when  He  is  here  who  is  the  very  resur- 
rection itself,  and  more  than  this,  is 


he    were     dead,    yet 
live  : 
26  And  whosoever  ^  liveth  and 


c  Job  19.  26.    Is.  : 


4.  17.    d  c  3.  15.  4.  14. 


the  life  itself.  "For  since  by  man 
came  death,  by  man  came  also  the 
resurrection  of  the  dead."  1  Cor.  15: 
21.  He  is  "the  Prince  of  Life."  He 
is,  therefore,  the  resurrection  in  the 
highest  sense — not  merely  the  bodily, 
but  the  spiritual  resurrection,  and  the 
raising  of  the  soul  is  the  greater  work, 
and  involves  the  raising  of  the  body  as 
the  lesser.  Thus  He  leads  the  thoughts 
from  all  other  helps  and  comforts  to 
Himself  as  the  present  Saviour,  and 
shows  her  that  in  Him  alone  she  may 
obtain  most  perfect  deliverance,  both 
for  Lazarus  and  for  herself,  from  bodily 
and  spiritual  death.  Ch.  1:4;  5 :  26  ; 
14:  G;  1  Cor.  15:  22;  Acts  3  :  15 ; 
Cclos.  3 :  4. 

26.  He  that  believeth,  &c.  This  is 
the  higher  truth  which  He  would  have 
her  understand — that  faith  in  Him 
makes  death  no  bar  to  life — nay,  it 
makes  one  live  in  spite  of  death — 
though  he  has  even  died  as  Lazarus — 
it  gives  him  life  from  the  dead  in  the 
highest  sense.  And  this  calls  for  and 
claims  the  resurrection  of  the  body. 
This  is  the  sublime  comfort  which  the 
gospel  of  Christ  gives  to  the  dying 
believer,  and  to  surviving  friends. 
^  Though  he  icere  dead.  Literally, 
though  he  have  died — as  Lazarus  has 
done — Christ  triumphs  over  death — He 
hath  abolished  death.  ^  Shall  he  live. 
This  surely  does  not  mean  to  refer 
her  to  the  final  resurrection,  so  much 
as  to  show  her  that  it  is  alone  by  faith 
ill  Him,  that  any  resurrection  can  come 
to  pass,  and  this  might  naturally 
enough  start  the  query,  whether,  as 
the  sole  power  was  in  Him,  this  glori- 
ous work  could  not  be  done  by  Him  on 
the  spot.  He  ^^  shall  /«'c,"  whenever 
I  please  to  raise  him  up,  and  not 
necessarily  at  the  final,  general  resur- 
rection day,  only.  He  shall  live 
despite  the  power  of  death,  and  shall 
have  victory  over  death  through  Me. 
By  believing  in  Me,  he  becomes  united 


Age  33.] 


CHAP.  XI. 


203 


bclicTeth  in  me,  shall  never  die. 
Believcst  thou  this  ? 


to  the  Prince  of  Life,  and  he  possesses 
a  life  of  the  soul  which  calls  for  a 
quickening  of  the  body.  See  ch.  6  : 
32-59.  Thus  Christ  explains  how  He 
is  '■'■the  resurrection^  In  the  next 
clause  He  will  show  how  He  is  ^Hhe 
Lifey  \  And  whosoever  liveth  and  be- 
lieveth,  &c.  This  may  be  read,  "who- 
soever of  all  living,  believeth  in  Me," 
or  "whosoever  liveth  ia  the  higher 
sense,  and  believeth  in  Me."  The 
latter  would  involve  a  repetition  of  the 
idea,  as  "whosoever  liveth  (by  faith,) 
and  believeth.'^  Therefore  the  former 
is  the  true  sense,  and  the  declaration 
is  intended  to  apply  to  all  living,  as  the 
former  clause  applied  even  to  one  who 
might  have  actually  died.  He  had 
said  that  a  man  who  had  even  died, 
should  live— and  now  He  says  that 
any  living  man  who  believeth,  shall 
never  die,  in  the  deeper  sense — eter- 
nally— that  is,  he  shall  live  in  the 
truest,  fullest  sense  of  life,  spiritual 
and  eternal.  Thus,  what  He  had  said 
substantially  in  the  positive  sense,  He 
now  says  negatively,  in  reference  to 
all  the  dreaded  power  of  death.  Some 
under sbiud  the  whole  verse  to  refer  to 
spiritual  life,  and  to  signify  that  the 
believer,  though  he  ^cere  dead  in  tres- 
passes and  sins,  shall  live  through 
Him,  &c.  This  is  indeed  a  plain  truth 
of  scripture,  but  the  teaching  here 
does  not  exclude  a  reference  to  the 
resurrection  of  the  body.  Both  are 
included  and  connected,  as  in  ch.  5  : 
25,  26,  and  28,  29.  See  notes.  Ob- 
serve.— The  believer  is  not  exempted 
from  the  form  of  death,  but  it  has  lost 
its  sting  to  him.  1  Cor.  15:  55.  Christ  is 
the  Bread  of  Life — the  water  of  Life — 
the  Light  of  Life — the  way,  the  truth 
and  the  Life — the  Ptesurrection  and 
the  Life — the  Prince  of  Life,  (Acts.  3: 
15,)  and  because  He  lives,  we  shall 
live  also.  He  it  is  that  liveth.  Rev.  1  : 
8.  It  is  He  that  quickeneth,  (Rom.  4: 
17,)  He  is  our  Life,  (Col.  3 :  4,)  He  is 
the  Fountain  of  Life.  Ps.  35  :  9.  ^  Be- 
lievest  thou  this?  Our  Lord  now  re- 
quires of  Martha  that  faith  without 


27  She    saith   unto    him,   Yea, 
Lord :  I  believe  that  thou  art  the 

which  He  cannot  do  His  mighty  work. 
Matt  13 :  38.  He  will  have  her  con- 
fession of  Him  as  this  Prince  of  Life, 
before  He  will  raise  Lazarus.  This 
was  His  plan  with  the  two  blind  men, 
(Matt.  9:  28,)  and  with  the  father  of 
the  lunatic  child.  Mark  9 :  23.  He 
has  now  preached  Himself,  in  the  light 
of  all  that  death  seems  now  to  have 
done,  as  the  vanquisher  of  death,  who 
hath  abolished  death,  and  hath  brought 
life  and  immortality  to  light.  And 
He  only  waits  now  for  the  hand  of 
faith  to  be  stretched  out  in  order  to 
grant  the  Almighty  blessing.  That 
He  asked  for  her  faith  with  a  view  to 
His  working  the  miracle,  is  plain  from 
vs.  40.  And  from  that  passage  it 
seems  also  clear  that  our  Lord  here 
intimated  to  her,  that  if  she  would 
believe,  she  should  "see  the  glory  of 
God.'-  Observe. — If  we  can  have 
faith  in  Christ  in  our  dark  hours,  when 
we  are  surrounded  by  affliction — or 
when  death  has  actually  done  his 
work — Christ  will  rejoice  to  display 
His  power  and  grace.  The  true  feel- 
ing is  therefore,  "  Though  He  slay  me, 
yet  will  I  trust  in  Ilim."  Job  13  :  15. 
What  time  I  am  afraid,  I  will  trust  in 
ihee.  Ps.  56:  3.  "  Though  I  walk  in 
the  midst  of  trouble,  thou  wilt  revive 
me."  Observe — Martha  needed  all 
this  discipline  and  this  preaching  of 
Christ  to  bring  about  this  faith  in  her 
bosom— a  higher  conception  of  her 
Saviour  than  she  had  ever  yet  had — 
and  if  this  is  wrought  in  her  by  all 
these  means,  she  will  yet  be  thankful 
for  the  way  in  which  her  Lord  hath 
led  her.  She  will  yet  see  cause  for 
gratitude,  even  in  His  delay  till  the 
death  of  Lazarus,  if  by  that  means 
her  higher  life  in  Chi-ist  may  be  so 
gloriously  secured.  Let  us  not  be 
disconsolate  under  our  bereavements. 
Christ  is  coming  to  us  to  preach  His 
own  power  and  grace  as  the  Prince  of 
life,  and  we  shall  rejoice  in  Him  as 
the  friend  that  sticketh  closer  than  a 
brother. 

27.  I  believe.     Literally — /  have  be- 


204 


JOHN. 


[Age  83. 


Christ,  the   Son   of   God,   which 
ghould  come  into  the  world. 

28  And  when  she  had  so  said, 
she  went  her  way,  and  called  Mary 
her  sister  secretly,  ""  saying,  The 
Master  ^  is  come,  and  calleth  *= 
for  thee. 


c.  13.  13.     c.  Mar.  10.  49. 


lieved — as  lier  Tvell-settled  faith.  This 
confession  of  Martha  does  not  directly 
meet  the  points  which  our  Lord  pro- 
poses, except  as  this  general  confession 
of  faith  in  Him  covers  all  particulars. 
Augustine  understands  her  to  imply, 
"When  I  believed  that  thou  wert  the 
Son  of  God,  I  believed  also  that  thou 
wert  the  resurrection  and  the  life,  with 
all  the  corresponding  benefits  to  us." 
*'  She  did  not  know  all  which  His  titles 
involved,  but  all  which  they  did  involve, 
she  was  ready  to  believe." — Trench. 
She  names  Him  by  three  of  His  gi-eat 
names — tho  Anointed  (Christ)  — the 
Son  of  God — the  Comer  (He  that  was 
prophesied  as  to  come.)  This  confes- 
sion even  seems  to  help  her  faith.  She 
is  now  brought  out  of  her  darkness  and 
doubt,  to  the  point  of  happy  confi- 
dence— and  like  a  new-born  believer, 
she  hurries  at  once  to  her  sister,  to 
bring  her  to  share  the  blessings  of  this 
conference  and  communion  with  Christ. 
From  vs.  40  it  appears  that  our  Lord 
plainly  signified  to  her  that  if  she  would 
believe,  she  should  see  His  glorious 
power. 

28.  Called  Mary.  How  natural  was 
this.  AVhether  the  Master  called  for 
Mary  in  so  many  words,  or,  whether 
she  meant  only  to  say  that  His  pres- 
ence there  had  a  demand  for  her  attend- 
ance, is  not  important.  "The  time 
was,"  says  Bishop  Hall,  "when  she 
would  have  called  off  her  sister  from 
the  feet  of  that  divine  Master  to  attend 
the  household  occasions — now  she  runs 
to  fetch  her  out  of  the  house  to  the  feet 
of  Christ."  "A  ray  of  comfort  has 
found  its  way  into  her  head,  and  she 
■would  fain  make  her  sister  a  sharer  in 
this."  Likely  enough,  however,  the 
gracious,  loving  Saviour  asked  after 
Mary.     ^   Secretly.      Lest  the  guests 


29  As  soon  as  she  heard  that, 
she  arose  quickly,  and  came  unto 
him. 

30  Now  Jesus  was  not  yet  come 
into  the  town,  but  w^as  in  that 
place  where  Martha  met  him. 

31  The  Jews  *  then  which  were 


might  be  scattered,  or  might  keep 
back  the  sisters  from  going  to  Him, 
who  was  sought  for  His  life,  or,  lest 
by  their  spreading  the  neAvs,  Christ 
Himself  might  thus  be  put  in  danger 
from  His  bitter  enemies  in  and  about 
Jerusalem.  This  fear  was  realized. 
vss.  46,  47.  Observe — 1.  Genuine  ex- 
perience does  not  always  shout  upon 
the  house-tops,  all  that  it  has  found 
out,  and  without  regard  to  times  or 
consequences,  but  sometimes,  as  "wis- 
dom dwells  with  prudence,"  it  goes 
about  quietly,  and  in  gentle  whispers 
like  a  sister's  call  to  come  to  Christ. 
2.  The  glad  tidings  of  the  gospel 
addressed  to  every  sinner  are — "  The 
Master  has  come!"  And  this  is  also 
the  "good  news,"  that  in  His  word, 
by  His  Providence  and  His  ordinances, 
and  by  His  Spirit  through  them  all, 
He  culleth  for  every  one  to  come  to 
Him. 

29.  As  soon  as  she  heard  thai.  Mary 
we  see  was  not  less  ready  to  run  to 
Christ  than  Martha  was.  This  was, 
doubtless,  the  first  knowledge  she  had 
had  of  the  Master's  being  near. 
^  Quickly.  Her  promptness  in  going 
to  meet  Christ  is  here  doubly  stated. 
It  was  as  soon  as  she  heard  it — and  it 
was  quickly  that  she  went.  She  was 
not  only  prompt,  but  eager. 

30.  This  is  here  noted  to  show  how 
every  step  in  the  work  was  taken  with 
a  view  to  the  great  result.  ^  Net  yet. 
Bengel  remarks  that  Jesus  did  every 
thing  Avith  a  suitable  delay.  His  tar- 
rying outside  the  city,  somewhere  near 
the  burial-ground,  which  was  always 
outside  the  town,  brought  the  whole 
company  of  jNIary's  comforters  to  Him. 
As  they  followed  her  toward  the  grave, 
they  found  themselves  in  the  presence 
of  the  Master,  and  were  thus  brought 


Age  33.] 


CHAP.  XL 


205 


with  her  in  the  house,  and  com- 
forted her,  when  they  saw  Mary 
that  she  rose  up  hastily  and  went 
out,   followed    her,    saying.    She 


goeth 
there. 


unto   the    grave,  to    weep 


into  a  situation  to  behold  the  wondrous 
miracle,  vs.  31, 

31.  She  goeth  unto  the  grave.     "This 
was  but  '  a  loving  suspicion'  of  theirs." 


It  was  natural  enough  that  her  com- 
forters, who  had  come  to  weep  with  her, 
Beeing  her  rise  up  in  haste  and  go  out, 
at  the  bidding  of  her  sorrowing  sister, 
should  think  that  they  were  going  to 
tlie  grave  to  vent  their  grief  there.  This 
was  the  custom  of  the  Jews,  as  well  as 
of  other  nations.  See  Matt.  23 :  27.  It 
was  the  practice  of  the  Jews  to  visit 
the  grave  several  times  a  day,  during 
the  tirst  days  of  mourning.  Observe — 
1.  Though  her  fi-iends  were  around 
her,  who  came  on  purpose  to  give  her 
consolation,  yet  the  moment  she  hears 
of  Jesus  being  near,  she  forsakes  them 
and  hastens  to  meet  Him.  2.  These 
friends  came  to  comfort  her — they  fol- 
low her  for  the  same  purpose.  They 
knew  the  since/ity  of  her  grief:  how 
devoted  a  sister  she  was.  Yet  she  was 
a  more  devoted  follower  of  Christ. 
They  do  what  they  can.     But  Christ 


32  Then  when  Mary  was  come 
where  Jesus  was,  and  saw  him, 
she  fell  down  at  his  feet,  saying 
unto  him,  Lord,  if  ^  thou  hadst 
been  here,  my  brother  had  not 
died. 


a  c.  4.  49.  ver.  21.  37. 


alone  can  heal  her  inward  wound. 
"  While  they  supposed  that  she  went 
to  a  dead  brother,  she  went  to  a  Uving 
Saviour." — Bishop  Hall. 

32.  When  Mary  7cas  come.  This  com- 
pany of  Mary  and  her  friends  thus 
comes  out  of  Bethany  to  the  suburb 
where  Jesus  was.  Mar}',  however, 
was  the  chief  character  of  that  band. 
All  this  was  doing  for  her  chiefly,  of 
that  approaching  group.  "All  things 
were  slowly  working  together  for  good 
to  her,  as  a  lover  of  God,  and  as  one 
called  according  to  His  purpose." 
^  Saiv  Him.  Oh !  how  transporting 
was  that  sight  to  this  afllicted  saint. 
Now  she  saw  Him  whom  her  soul 
loved — for  whose  coming  she  had  so 
earnestly  longed — whose  delay  she  had 
not  been  able  to  interpret — and  whose 
power  and  grace  were  such  as  might 
yet  accomplish  some  relief  or  restora- 
tion. Chiefly  she  needs  some  expla- 
nation of  His  not  having  come  sooner. 
Two  days  haste  would  have  made  such 
a  difi"erence  in  their  case.  How  is  it? 
How  can  such  a  reflection  be  borne  ? 
It  seems  even  to  aggravate  the  grief, 
that  He  was  so  near,  and  that  now 
(only  too  late)  He  is  on  the  spot. 
"  Lord,  if  thou  hadst  been  here  so  short 
a  time  ago,  Lazarus  would  yet  have 
been  alive."  Mary  thus  gives  expres- 
sion to  this  one  great  thought  of  both 
sisters — the  same  with  Martha,  vs.  21. 
They  say  not,  "  my  brother  might  not 
have  died,"  but  " /^e  icould  not  have 
died."  This  they  had  so  often  said  to 
each  other,  that,  naturally  enough,  it 
is  their  first  expression  which  they 
pour  upon  His  ear.  They  reasoned 
from  their  experience  of  His  love.  As 
much  as  to  say,  Lord,  whenever  thou 
wast  with  us,  no  fatal  malady  could 
show  itself.     See  Heb.  2 :  14. 


206 


JOHN. 


[Age  33. 


33  When  Jesus  therefore  saw 
her  weeping,  and  the  Jews  also 
weeping  which  came  with  her^  he 


33.  This  was  the  tender  sympathy 
of  Christ — "touched  with  the  feeling 
of  our  infirmities."  "He  hath  borne 
our  griefs,  and  carried  our  sorrows." 
Is.  53 :  4.  The  tears  of  this  beloved 
and  bereaved  disciple,  moved  Him  to 
pity — and  the  tears  even  of  the  Jews 
who  came  with  her,  moved  Him. 
"Mary  wept.  Her  te^rs  drew  tears 
from  her  friends.  All  together  drew 
groans  from  Jesus."  But  it  is  asked, 
"  Did  He  know  that  He  was  to  raise 
Lazarus.  How  then  could  He  have 
wept?"  Yes.  But  still  His  tender 
human  nature  was  touched  with  sym- 
pathy. He  felt  their  grief,  even  though 
He  was  so  soon  to  relieve  it.  Besides, 
in  this  one  instance  He  contemplated 
the  curse  of  sin — the  whole  horror  of 
death  as  the  wages  of  sin,  breaking 
up  human  peace,  and  appearing  as  the 
king  of  terrors,  to  the  human  family. 
Lazarus,  even  after  his  resurrection, 
was  held  in  the  power  of  death,  as  he 
had  again  to  suffer  death.  ^  Groaned 
in  the  sjnrit.  The  term  here  used  im- 
plies a  motion  of  anger.  And  if  this 
enters  into  the  idea  here,  it  is  an  anger 
at  the  sight  of  the  crrse — the  bereave- 
ment and  sorrow — that  thus  broke  up 
the  comforts  of  His  best  beloved  fami- 
lies, and  called  fcr  His  Divine  resis- 
tance and  vengeance  to  destroy  the 
works  of  the  devil.  He  seems  to  look 
upon  all  this  death,  burial,  corruption 
and  weeping,  and  say,  "An  enemy 
hath  done  this."  Some  understand 
the  term  as  signifying  only  the  effort 
to  suppress  His  emotion,  in  order  to 
utter  the  words  that  follow.  "And, 
indeed  what  is  every  scene  of  suffering 
but  the  work  of  sin,  the  fruits  of  the 
fall — which  had  now  called  for  His 
humiliation  and  death,  in  order  to 
restore  the  ruins?"  Well  could  His 
heart  be  moved  at  the  sight:  for  be- 
cause of  these  doleful  consequences  of 
sin,  He  had  corne  into  this  fallen  world 
to  take  oui'  in'.'rmities  and  bear  ovir 
sicknesses.     He  could  be  no  indifferent 


groaned  in  the  spirit,  and  ^  was 
troubled, 
34  And   said,  Where    have   ye 

1  he  troubled  himself. 


spectator — for  this  sight  brought  before 
Him  the  work  of  the  devil,  whom  He 
had  to  encounter,  and  to  whose  hand, 
in  death  even.  He  must  yield  for  a 
brief  season.  ^  Was  troubled.  Lit- 
erally, troubled  Himself.  For,  as  Augus- 
tine has  said,  "who  could  trouble 
Him,  if  He  troubled  not  Himself?" 
It  was  no  impetuous,  uncontrollable 
emotion  as  in  the  case  of  the  sorrowing 
company.  It  was  orderly  and  accord- 
ing to  the  highest  reason.  At  a  proper 
time  His  emotions  found  vent  in  tears. 
vs.  35.  It  is  the  same  word  used  here 
as  in  ch.  14:  1,  referring  to  the 
disciples:  "Let  not  your  hearts  be 
troubled,"  Christ  was  troubled  in 
spirit  that  we  might  have  peace. 

34.  Our  Lord,  at  this  rising  of  His 
spirit,  advances  to  encounter  the  foe, 
and  to  show  His  power  over  Him,  as 
it  would  be  more  fully  illustrated  in 
His  own  future  victory.  ^  Where  have 
ye  laid  him  ?  These  words  are  spoken 
in  the  consciousness  of  His  Almighty 
power  over  death  and  the  grave.  Ho 
is  eager  to  snatch  this  victim  from  the 
jaws  of  the  destroyer — especially  as 
it  is  the  same  destroyer  whom  He 
shall  meet  in  a  more  personal  struggle, 
to  vanquish  Him  for  Himself  and  for 
His  people.  He  asked  for  the  grave, 
not  for  information,  but  according  to 
His  custom,  to  call  attention  of  the 
people  to  what  was  to  be  done.  T[  They 
said.  They  are  not  more  glad  of  the 
question  than  ready  for  the  answer. 
The  question  doubtless  stirred  some 
hope  in  those  afflicted  minds.  Can  we 
doubt  that  it  was  the  tender  voice  of 
the  sisters,  always  ready  to  respond  to 
His  questionings,  that  now  caught  a 
gleam  of  hope  from  this  inquiry,  and 
eagerly  replied,  Lord,  come  and  see! 
Ah !  in  the  very  word  with  which  they 
reply  to  Him,  "Lokd,"  we  have  the 
proof  that  it  is  His  dear  Avaiting  disci- 
ples who  sjDeak. 

35.  Jesus  wept.  He  shed  tears.  The 
hand  of  the  destroyer  came  now  so 


Age  33.] 


CHAP.  XI. 


20; 


laid  liim '/  They  said  unto  hioij 
Lord,  come  and  see. 

o5  Jesus  wept.  ^ 

36  Then  said  the  Jews,  Behold, 
how  he  loved  him  ! 


a  Is.  63. 9.     Lu.  19.  41. 


sensibly  before  His  mind  that  He  must 
now  at  length  give  rent  to  feelings 
■which  all  along  had  struggled  in  His 
troubled  spirit,  vs.  33.  Death  is  still 
an  enemy  though  He  is  vanquished. 
Perhaps,  in  this  struggle  of  our  Great 
Captain  of  Salvation  -with  this  last 
enemy,  it  was  His  own  hastening  grap- 
ple with  him  in  His  own  death,  where 
He  should  destroy  him  that  had  the 
power  of  death,  only  by  yielding  for  a 
little  time  to  death  itself,  that  brought 
the  whole  case  of  human  suifering 
before  Him,  and  thus  brought  the  tears 
to  His  eyes.  We  may  weep  at  the 
death-bed  of  friends,  and  over  their 
graves,  even  though  they  have  surely 
entered  Heaven — for  death  is  still 
the  mark  of  the  cui-se — and  death  does 
still  sunder  the  tenderest  ties,  and  dis- 
turb oui'  family  relations,  even  though 
he  be  compelled  to  serve  us  by  setting 
us  free  from  the  body  of  sin  and  death. 
Our  Lord  is,  in  three  places,  said  to 
have  wept.  See  Luke  19  :  41 ;  Heb.  5  : 
7.  But  the  "  strong  crying  and  tears  " 
referred  to  in  the  last  passage,  may 
embrace  many  places  through  "the 
days  of  His  flesh,"  and  especially  point 
to  Gethsemane.  How  could  He  have 
sweat  as  it  were,  great  drops  of  blood 
in  that  agony,  without  tears.  He  was 
acquainted  with  grief  as  one  is  acquain- 
ted with  that  to  which  He  has  been 
schooled — since  He  learned  obedience 
by  the  things  which  He  suffered — in 
the  school  of  atfliction.  ' '  He  hath  borne 
our  griefs."  But  both  in  this  instance, 
and  at  His  triumphal  entrance  into 
Jerusalem,  where  so  far  as  regards 
Himself,  He  was  showing  forth  His 
glory.  He  wept  at  the  contemplation 
of  human  woes.  Observe — We  have 
a  merciful  and  faithful  High  Priest 
who  can  be  touched  with  the  feeling 
of  oiu'  infirmities,  though  He  is  so 
exalted  and  glorious,  because  He  also 


37  And  some  of  them  said, 
Could  not  this  man,  which  ^^  opened 
the  eyes  of  the  blind,  have  caused 
that  even  this  man  should  not 
have  died  ? 


was  clothed  with  human  infirmities, 
yet  without  sin.  In  the  days  of  His 
flesh.  He  offered  up  strong  crying  and 
tears  in  reference  to  this  very  matter 
of  being  saved  from  death — and  He 
teas  heard  in  so  far  as  the  fear  ^cas  con- 
cerned.   Heb.  5 :  7. 

86.  The  Jcics,  as  the  term  is  used  by 
John,  generally  dt-notes  the  persecuting 
leaders  from  the  Sanhedrim.  Here, 
however,  it  refers  to  the  friends  of  the 
bereaved  family,  spoken  of  in  vs.  31. 
They  who  had  been  moved  to  tears  by 
the  tears  of  Marj^  whom  they  followed 
to  the  grave,  (vs.  33,)  are  now  moved 
to  admiration  at  the  tears  of  Jesus. 

37.  And  some.     Literally,  but  some. 
There  was  another  class  who  were  in- 
clined to  query.     Their  minds  turned 
at  once  to  the  foolish  questioning  which 
would  go  to  put  His  power  or  His  grace 
in  doubt.    They  refer,  as  they  naturally 
would,  to  His  most  recent  miracle  at 
Jerusalem,  recorded  in  ch.    9,  rather 
than  to  others  which,  even  if  they  were 
more  after  the  nature  of  this  raising 
the  dead,  were  done  in  remote  parts, 
and  in  times  previous.     ^    Could  not 
this  man.     "  Had  ye  said,  tchy  icoidd  He 
not  ?  or,  ^chy  did  He  not  ?  the  question 
had  been  fairer,  and  the  answer  no  less 
easy,    namely — for    His   own   greater 
glory.      Little  do   ye  know  the   drift 
either  of  God's  acts  or  delays." — Bishop 
j  Hall.     They  seem  to  think  only  of  His 
!  poAver  to  ixrevent  the  death  of  Lazarus, 
i  not  of   His  raising  the  dead — and  in 
i  this  respect  they  may  have  been  influ- 
'  enced  by  the  repeated  lament  of  the 
j  sisters,  '"  Lord   if    thou    hadst    been 
here,"  &c.,  though  this  would  natimilly 
enough  be  the  extent  of  their  thoughts. 
Observe — The  sisters  took  exception 
to  His  ways.     These  start  a  question 
of  His  power.     Thus   it   is    that   our 
I  complainings,   under  unbelief,   fall  in 
1  with  the  cavilings  of  the  world.     Un- 


208 


JOHN. 


[Age  33. 


38  Jesus  therefore,  again  groan- 
ing in  himself,  cometh  to  the 
grave.  It  was  a  cave,  and  a  stone 
lay  upon  it. 

39  Jesus  said,  Take  ye  away  ^ 


cloubtedly  it  was  as  easy  for  Him  to 
have  kept  Lazarus  from  dying  even  at 
a  distance,  as  to  have  opened  the  eyes 
of  the  blind.  These  questioners  seem 
to  admit  this,  and  thus  they  confess 
the  omnipotence  of  that  miracle  about 
■which  perhaps  they  had  caviled  with 
the  rest  at  Jerusalem,  vs.  26.  We  see, 
by  the  way,  how  strong  an  impression 
had  been  made  by  the  miracle  wrought 
upon  the  blind  man. 

38.  Again  groaning,  &c.  "Another 
of  those  mighty  shudderings  that  shook 
the  frame  of  the  Lord  of  Life,  so 
dreadful  did  death  seem  to  Him,  who, 
looking  through  all  its  natural  causes, 
at  which  we  often  stop  short,  saw  it 
purely  as  the  seal  and  token  of  sin." — 
Trench.  *'  It  is  not  improbable  that 
Jesus,  who  before  groaned  in  Himself 
for  compassion  at  their  tears,  now 
groaned  at  their  incredulity." — Bishop 
Hall.  This  is  the  third  time  that  His 
deep  emotion  is  noticed,  vss.  33,  35, 
38.  Was  it  not,  however,  a  wider 
view  that  He  took,  which  compassed 
the  events  that  were  to  spring  directly 
out  of  this,  (see  vss.  46-63,)  in  which 
He  should  be  brought  to  battle  so 
dreadfully  with  the  enemy.     ^  A  cave. 


The  caves  used  for  sepulchres  among 
the  Jews  were  commonly  natural  open- 
ings in  the  side  of  the  rock,  or  artificial 


the  stone.  Martha,  the  sister  of 
him  that  was  dead,  saith  unto 
him.  Lord,  by  this  time  "  he  stink- 
eth :  for  he  hath  been  dead  four 
days. 


excavations,  like  Joseph's  of  Arima- 
thea.  Matt.  27 :  60.  The  tomb  that 
is  now  pointed  out  as  that  of  Lazarus, 
we  found  to  be  a  chamber  in  the  rock, 
under  ground,  entered  by  twenty-six 
rough,  irregular  and  winding  steps  cut 
out  of  the  rock.  "We  descended  with 
a  guide  and  torch-light  to  the  floor 
below.  And  in  the  centre  of  the  floor 
there  was  an  excavation,  or  vault,  some 
five  feet  in  depth,  and  stoned  around, 
(not  hewn  out.)  In  this  the  dead  was 
said  to  have  laid.  Had  this  been  so, 
instead  of  its  being  in  the  usual  way 
of  a  horizontal  opening,  we  should  need 
to  contemplate  the  company  as  stand- 
ing below,  around  the  vault,  and  at 
the  word  Lazarus  must  have  arisen 
from  beneath,  and  stood  up  among 
them.  Or  it  might  be  that  the  stone 
was  only  at  the  outer  mouth,  and  that 
here  the  company  were  collected  :  but 
in  this  case  Lazarus  must  have  come 
up  from  beneath,  without  an  unbind- 
ing of  his  grave-clothes.  Trench,  with- 
out knowing  the  actual  description  of 
this  tomb,  infers,  from  the  terms  used, 
that  it  was  a  vault,  as  the  stone  is  said 
to  have  lain  on  the  tomb.  In  case  of 
horizontal  excavations,  the  chambers — 
often  several  in  one  cave — had  each  a 
stone  set  up  against  the  mouth,  while 
there  was  also  a  stone  for  the  outer 
door,  or  not,  as  might  happen.  Robin- 
son, however,  does  not  admit  any  proba- 
bility of  this  being  the  real  tomb  or 
locality.  He  urges  that  the  tombs 
were  hoi'izontal  excavations.  But  they 
were  not  olways  so.  And  he  further 
insisted  that  it  was  outside  of  the  vil- 
lage. But  this  spot  may  have  been 
at  that  tiine  more  outside  than  at 
present. 

39.  Take  ye  away  the  stone.  The  Al- 
mighty Saviour,  though  able  to  ra'se 
the  dead,  will  nevertheless  have  crea- 
tures do  what  they  properly  can.     It 


Age  33.] 


CHAP.  XL 


209 


40  Jesus  saitli  unto  her,  Said  •"' 
I  not  unto  tliee,  that  if  thou 
wouldst  believe,  thou  shouldst 
see  the  glory  of  G-od  ? 


was  not  because  He  needed  their  help 
that  He  bade  them  do  this  ;  but  to  ex- 
ercise their  faith  and  obedience.  So 
are  all  His  commands  meant  rather  as 
a  service  to  ourselves  than  to  Him. 
He  needs  not  our  work.  But  we  need 
the  training  here  for  the  glorious  rest 
hereafter :  for  rest  implies  labor.  Ob- 
serve— It  is  inferred  from  all  the  in- 
timations, as  from  their  possessing 
such  a  burial-place,  and  having  so 
many  condoling  friends,  and  from 
Mary's  costly  box  of  spikenard  (ch. 
12:  3)  for  Christ's  anointing,  that  the 
family  was  not  poor,  but  rather  the 
couti-ary.  ^  Martha,  the  sister,  &c. 
Literally,  '^  Saith  to  Him  the  sister  of 
the  dead,  Martha,"  &c.  The  Evan- 
gelist introduces  the  objection  as  com- 
ing from  the  sister,  because  it  sprang 
from  a  tender  sisterly  feeling,  that 
was  shocked  at  the  thought  of  expo- 
sure, where  the  precious  body  must 
already  have  seen  corruption.  John, 
However,  tells  us  which  sister  it  was, 
(Martha,)  that  we  may  understand  the 
objection  in  the  light  of  her  character 
and  of  her  position,  as  the  head  of  the 
family.  She  who  had  the  cares  of  the 
Dereaved  house  so  much  upon  her,  was 
ready  at  once  to  suggest  the  inexpe- 
diency of  uncovering  the  grave,  and 
seemed  for  a  moment  to  think  that 
our  Lord  could  not  have  known  or 
considered  the  fact  that  he  had  been 
dead  so  long.  Further,  it  is  men- 
tioned as  showing  how  yet,  at  the  very 
latest  moment,  and  just  an  instant  be- 
fore Lazarus  was  to  be  brought  forth 
alive  to  her  embrace,  this  sister's  faith 
was  so  lacking — so  far  short  of  the 
grace  of  her  glorious  Redeemer.  How 
little  thought  has  she  that  the  stone  is 
to  be  removed  for  any  such  Divine 
work — or  that  this  command,  "Take 
ye  away  the  stone,"  has  any  thing  to 
do  with  the  snatching  of  that  buried 
Lazarus  out  of  the  grasp  of  death! 
Had  she  seen  an  inch  further  into 
18* 


41  Then  they  took  away  the 
stone  from  the  place  where  the 
dead  was  laid.  And  Jesus  lifted 
up  his  eyes,  and  said,  ^  Father,  I 

b  c.  12.  28-30. 

the  futui-e,  could  she  have  been  found 
now  hesitating  to  obey  the  Master, 
when  thus  she  would  be  honored  as 
co-operating  with  Him  in  the  work  of 
bringing  Lazarus  forth  ?  Observe — 
1.  How  our  poor  faith  is  ready  to  put 
obstacles  in  the  way  of  Christ's  glorious 
work,  or  at  least  to  leave  obstacles 
there  where  He  has  bidden  us  remove 
them.  2.  How  often,  in  objecting  to 
Christian  duty,  we  are  found  fighting 
against  the  very  plan  of  Christ  for  our 
highest  happiness.  "  In  spite  of  all 
the  unjust  discouragements  of  nature, 
we  must  obey  Christ's  command."  3. 
Though  Martha  saw  nothing  but  the 
likelihood  of  corruption  in  the  corpse, 
He,  who  had  from  the  beginning  pur- 
posed to  bring  it  forth,  could  easily 
have  kept  it  from  seeing  corruption. 
Yet  He  who  could  raise  the  dead  at 
all — He  who  will  raise  all  the  dead  at 
last — could  raise  Lazarus  from  any 
degree  of  corruption. 

40.  Said  I  not.  Jesus  here  has 
brought  from  her  by  His  command, 
such  a  confession  of  her  faith  as  shows 
its  utter  weakness,  even  though  she 
had  confessed  Him  as  the  Christ  the 
Son  of  God.  vs.  27.  He  therefore 
deals  with  her  by  reminding  her  of 
their  previous  conversation,  and  thus 
He  aims  so  condescendingly  to  rally 
her  weak,  staggering,  wavering  confi- 
dence in  what  He  was  to  do.  We  saw 
(vss.  26,  27,  see  notes,)  that  Martha 
seemed  to  have  caught  a  gleam  of  hope 
as  to  the  intent  of  Christ,  from  what 
He  there  said.  Perhaps  He  said  more 
that  is  unrecorded.  Perhaps  the  ref- 
erence is  to  what  He  said  to  the  mes- 
sengers, who  would  likely  have  carried 
the  reply  back  to  the  sisters  :  "  This 
sickness  is  not  unto  death,  but  for  the 
glory  of  God."  vs.  4.  Or,  it  may  be 
He  refers  to  their  former  conversation 
as  having  been  to  this  effect,  though 
He  may  not  have  said  these  very 
words. 


210 


JOHN. 


[Age  33. 


thank  thee  that  thou  hast  heard 
me. 

42  And  I  knew  that  thou  hear- 
est  me  always :  but  because  of  the 
people  which  stand  by  I  said  it, 


41.  Then  they  took  away,  &c.  It  is 
possible  that  tbey  all  liad  waited  to  see 
the  issue  of  this  questioning  of  Martha, 
as  to  the  propriety  of  the  act.  And 
now,  when  our  Lord  more  distinctly 
intimates  that  some  glorious  spectacle 
was  to  be  seen  in  case  she  would 
believe,  they  see  that  there  was  every 
reason  for  removing  the  stone  as  He 
commanded.  \  Father.  How  season- 
ably is  this  word  spoken  in  the  hearing 
of  those  Jews  who  so  caviled,  and  were 
ready  to  stone  Him  because  He  made 
Himself  equal  with  God.  "  How  can 
ye  now,  0  ye  cavilers,  object  to  that 
•title  which  ye  shall  see  so  indisputably 
verified?  Well  may  He  call  God 
Father,  who  can  raise  the  dead  out  of 
their  grave."  See  Bp.  Hall.  This  is 
not  a  prayer  that  He  utters,  but  a 
thanksgiving  that  He  offers.  Already, 
before  He  speaks,  the  Father  has 
heard.  And  before  this  promiscuous 
crowd,  He  thinks  it  fit  to  make  this 
public  acknowledgment,  professing  the 
Father  before  men,  and  showing  that 
He  came  to  do,  not  His  own  will,  but 
the  will  of  the  Father  which  sent  Him. 
His  first  motion  of  will  was  met  by  the 
grant  of  the  Father,  and  this  was 
always  the  case,  beyond  any  possibility 
of  doubt.  Therefore  the  oneness  of 
Himself  and  the  Father,  which  He  had 
claimed,  was  proved  by  this  striking 
and  wonderful  event.  As  if  He  had 
said,  "I  need  not  pray  to  persuade 
Thee,  for  ours  is  one  will.  While  thou 
saidst  nothing,  0  Saviour,  how  doth 
thy  Father  hear  thee  ?  Thy  will  was 
thy  prayer." 

42.  And  I  kneio,  &c.  He  is  heard 
without  speaking,  and  without  excep- 
tion, always.  He  was  heard  even  when 
He  prayed  in  Gethsemane,  (Heb.  5 : 
7,)  with  strong  crying  and  tears,  as  to 
the  possibility  of  being  saved  from 
death.  He  was  heard  in  so  far  as 
respects  the  fears  of  death.     For  He 


that  they  may  believe  that  thou 
hast  sent  me. 

43  And  when  he  thus  had  spok- 
en, he  cried  with  a  loud  voice, 
Lazarus,  come  forth  ! 


said  after  praying  the  third  time, 
"  Sleep  on  now  and  take  your  rest," 
I  am  relieved.  And  then  at  once, 
"Kise,  Let  us  be  going."  I  am  ready. 
He  says  ^^  Father,'"  claiming  the  rccog- 
tion  of  His  Sonship,  and  in  order  to 
have  the  people  see,  by  the  miracle, 
that  the  claim  was  recognized.  This 
was  the  reason  for  His  saying  this. 
He  does  not  say,  "  In  my  Fathers' 
name  come  forth,"  or,  "  Father  raise 
him,"  "but  throwing  off  the  whole 
appearance  of  one  praying.  He  pro- 
ceeds to  show  His  power  by  His  acts." 
Observe. — Christ  was  heard  always. 
There  was  no  possibility  in  the  nature 
of  things  that  He  should  not  be  heard, 
because  He  was  of  one  essence  with 
the  Father.  Therefore,  lest  any  should 
think  that  sometimes  He  was  heard 
and  sometimes  not,  He  states  the  case, 
that  He  did  not  even  need  to  say  Father, 
except  to  call  attention  of  the  people 
to  the  fact,  that  He  was  "the  Son  of 
God."  "They  should  see  that  He 
claimed  His  power  from  above,  not 
from  beneath,  that  there  was  no 
magic — no  necromancy  here."  The 
magicians  and  sorcerers  of  the  day 
performed  their  wonders  by  whisper- 
ing, muttering,  by  mysterious  noises 
and  signs.  Our  Lord  had  nothing  to 
conceal,  nor  any  ti'ick  or  jugglery  with 
which  to  impose  upon  public  credulity. 
He  cried  therefore  with  a  loud  voice,  in 
the  tone  of  an  authoritative  command, 
and  that  all  might  hear  what  He  com- 
manded. 

43.  He  cried,  &c.  This  He  did,  also, 
in  order  that  the  people  might  under- 
stand that  Lazarus  came  forth  by  the 
word  of  His  power.  He  might  have 
come  forth  at  the  secret  motion  of  His 
will,  and  it  would  not  have  been  known 
to  be  by  His  Omnipotence.  But  now 
He  cries,  and  the  dead  obeys.  Who 
can  doubt  that  it  is  by  His  Almighty 
word  ?     So  at  the  final  resurrection,  it 


Age  33.] 


CHAP.  XI. 


211 


44  And  ^  he  tliat  was  dead  came 
forth,  bound  hand  and  foot  with 
grave  clothes )  and  his  face  ^  was 

alKi.  17.22.  2Ki.4.  34,  35.  Lu.  7. 14, 15.  Ac.  20. 
9-12.        6  c.  20.  7. 


shall  be  "the  voice  of  the  archangel 
and  the  trump  of  God,"  at  which  the 
dead  shall  come  forth.  1  Thes«.  4:  16. 
\  Lazarus.  He  calls  him  by  name, 
says  Augustine,  lest  lie  should  bring 
out  all  the  dead,  "He  calleth  His  own 
sheep  by  name  and  leadeth  them  out," 
as  He  had  just  said.  ch.  10.  ^  Come 
forth.  This  is  the  life-giving  command 
which  is  not  a  dead  letter,  but  quick- 
ening— giving  power  for  the  perfor- 
mance. Such  are  the  lively  oracles 
to  the  people  of  God.  "Only  give 
what  thou  commandest,  then  command 
what  thou  wilt."  Those  sainted  ones 
who  are  dead  to  us,  are  to  and  with 
Him,  alive.  It  is  the  voice  of  the  Son 
of  God  that  shall  raise  all  the  dead 
from  their  graves.  John  5 :  28,  29. 
"  He  does  not  here  say,  arise,  as  He 
did  to  the  daughter  of  Jairus  and  to 
the  son  of  the  widow  of  Nain  ;  but 
come  forth,  as  though  He  were  already 
alive."  Rom.  4:  17.  The  terms  mean 
literally,  come  out — that  is  from  the 
cave.  If  it  was  around  the  outer 
mouth  of  the  cave  that  they  stood,  and 
if  the  cave  now  pointed  out  be  the 
same,  he  must  have  come  up  the  steps 
to  the  narrow  doorway  in  his  band- 
ages, making  the  miracle  doubly  mirac- 
ulous. But  He  whom  the  bands  of 
death  could  not  hinder,  could  not  be 
hindered  by  these  linen  bands. 

44.  Bound  ha?id  and  foot,  &c.  The 
manner  of  the  Jews  to  bury,  more  or 
loss  resembled  that  of  the  Egyptians, 
as  to  embalming,  &c.  The  corpse  was 
vrrapped  in  linen,  (Luke  23:  53,)  and 
here  more  expressly  it  is  said  teas  hound 
hand  and  foot  icith  strips  of  linen  which 
were  won  ad  around  the  limbs,  sepa- 
rately, for  the  better  cflFect  of  the 
embalming  ingredients — and  the  more 
perfectly  to  saturate  the  flesh.  See  ch. 
19:  40.  I  brought  with  me  from  the 
mummy  pits  of  Egypt  a  human  hand 
thus  enwrapped — and  around  each 
finger  the    strips  are  wound    in    five 


bound  about  with  a  napkin.  Jesus 
saith  unto  them,  Loose  him,  and 
let  him  go. 


thicknesses  of  coarser  material,  and 
then  over  the  whole  hand  the  linen  is 
wrapped  more  loosely.  The  Talmud 
describes  the  custom  as  a  wrapping 
around  of  the  separate  limbs,  and  a 
loose  sheet  over  the  whole.  ^  Napkin. 
This  was  a  linen  handkerchief,  (Luke 
19:  20;  Acts  19:  12,)  and  was  some- 
times wrapped  around  the  forehead, 
or  tied  under  the  chin.  This  napkin 
and  the  linen  bandages  our  Lord  threw 
off  and  left  them  lying  where  He  had 
lain.  Lazarus  comes  forth  in  them,  that 
the  bystanders  may  have  an  oppor- 
tunity of  seeing  the  man  walk  forth  in 
his  very  grave-clothes,  just  as  he  had 
been  laid  in  the  grave  so  lately,  and 
further,  that  they  might  handle  him 
and  take  off  now  from  the  living  man 
what  they  had  put  on  him  as  a  corpse. 
\  Let  him  go.  Let  him  depart  whither 
he  pleases.  As  they  had  something  to 
do  in  rolling  away  the  stone,  so  as  to 
have  the  closest  contact  with  the  mi- 
racle, they  are  now  to  put  their  hand 
and  seal  to  the  reality  of  it,  by  unloosing 
his  grave-clothes.  Even  the  Evangelist 
could  not  pretend  to  tell  of  the  greet- 
ings that  followed.  Lazarus  greeting 
the  Saviour  and  embracing  the  sisters, 
and  the  whole  company  struck  to  the 
very  soul  by  the  great  fact.  Observe — 
He  that  said  "  take  aicay  the  stone,'* 
said  "  loose  him.^'  And  it  was  the  same 
also  who  said  "Lazarus  come  forth." 
How  shall  we  hesitate  to  obey  the  com- 
mands of  Him  whose  command  can 
raise  the  dead,  and  can  succeed  all  our 
efforts,  and  at  whose  command  we  our- 
selves are  to  awake  and  come  forth, 
(Dan.  12:  2,)  and  "  ?/  zve  have  done 
good  to  the  resurrection  of  life.''  Ob- 
serve— The  sinner,  dead  in  trespasses 
and  sins,  is  bound  hand  and  foot  with 
grave-clothes,  and  cannot  come  forth 
without  the  divine  almighty  word  of 
Christ.  But  His  word  in  the  gospel 
is  quick  and  powerful,  it  is  lively  and 
life-eiving.     And  at  the  voice  of  the 


212 


JOHN. 


[Age  33 


45  Then  many  of  the  Jews 
which  came  to  Mary,  and  had 
seen  ''the  things  which  Jesus 
did,  believed  on  him. 

46  But  some  of  them  went  their 
ways  to  the  Pharisees,  and  told 
them  what  things  Jesus  had 
done. 

ac.2.  23;   10.42;  12.11,18. 


Great  Quickener,  the  dead  do  start 
forth — they  hear  the  voice  of  the 
Son  of  man,  and  they  that  hear  do  live. 
Ch.  5:  25.  He  hath  "life  in  Himself," 
and  He  is  "the  way  and  the  truth  and 
the  life."  Ministers  can  roll  away  the 
stone — they  can  even  in  part  un- 
loose the  grave-clothes  But  only  the 
almighty  voice  of  Christ  speaking  to 
the  dead  soul  can  give  life. 

45.  Believed.  Our  Lord  had  con- 
ducted the  miracle  in  this  particular 
manner  for  their  sakes  (vs.  42,) — that 
by  raising  Lazarus  from  the  grave  He 
might  raise  many  from  the  deeper 
death  of  sin.  Thus  it  came  to  pass  as 
Christ  had  said,  that  "  this  sickness 
was  not  vinto  death,  but  for  the  glory 
of  God."  vs.  4. 

48.  Thus  it  came  to  pass,  also,  what 
Martha  seems  to  have  feared  when  she 
called  Mary  her  sister  secretly,  vs.  28. 
Those  who  did  not  believe,  set  about 
at  once  to  spread  the  report  with  evil 
intent,  or,  at  least,  with  no  purpose  of 
good.  So  it  came  true  that  these  Jews 
who  did  not  hear  Moses  and  the 
prophets  would  not  be  persuaded, 
though  one  rose  from  the  dead.  Luke 
16:  81.  See  Notes. 

§  98.  The  counsel  of  Caiaphas 
AGAINST  Jesus.  He  betikbs  from 
Jerusalem. — Jerusalem — Ephraim. 

Matt.       I      Mark.      I      Luke.       I         Jobn. 

I  I  111.  47-54. 

47.  A  council.  Literally — a  Sanhe- 
drim. That  is,  the  court  of  the  San- 
hedrim, the  chief  judicatory  of  the 
nation.  ^  What  do  we.  AVhat  are  we 
to  do  ?  This  court  was  wont  to  assem- 
ble in  a  stone  hall  of  the  temple — and 
though  seventy-one  was  the  full  num- 


^  47  Then  ^  gathered 
the  chief  priests  and  the  Pharisees 
a  council,  and  said,  What "  do  we  ? 
for  this  man  doeth  many  miracles. 
48  If  we  let  him  thus  alone,  all  ^ 
men  will  believe  on  him  ',  and  the 
Romans  shall  come,  and  take  away 
both  our  place  and  nation. 

6Ps.  2.2.     c  Ac.  4.  16.     dc.  12. 19. 

ber,  tioenty -three  could  transact  business. 
If  This  man.  This  [fellow.)  It  is  spo- 
ken in  contempt.  And  yet  they  admit 
the  fact  that  He  wrought  many  mira- 
cles. This,  however,  only  made  Him 
more  dangerous  in  their  view. 

48.  If  %oe  let  Ilim  thus  alone.  They 
seem  to  have  regarded  Him  as  likely 
to  be  set  up  as  king,  if  He  should  gain 
thus  the  enthusiastic  admiration  of  the 
people,  or,  they  feared  that  it  would,  at 
least,  awaken  the  jealousy  of  the  Ro- 
man authorities  against  them,  and  thus 
their  state  and  nation  would  be  brought 
in  disastrous  conflict  with  the  conquer- 
ing armies  of  Rome.  Observe — How 
blind  is  depraved  reason.  That  which 
they  judge  likely  to  bring  against  them 
the  Roman  power,  namely,  their  letting 
Christ  alone,  Avas  that  which  would 
have  kept  their  cit}^  safe  from  desola- 
tion. The  very  thing  which  they 
dreaded,  did  occur,  and  that  by  the 
very  means  which  they  used  to  prevent 
it.  These  wicked  persecutors,  how- 
ever, may  have  used  this  only  as  an 
empty  pretext  in  oi'der  to  carry  their 
point  against  the  opposing  party  in  the 
Sanhedrim,  such  as  Nicodemus  and 
Joseph  of  Arimathea.  See  ch.  9:  16. 
^  Our  place.  This  may  refer  to  their 
temple,  which  Avas  their  pride  and 
glory — or,  it  may  denote  only  their 
local  habitation.  For  the  former  ex- 
planation we  have  the  examples.  Matt. 
24:  15;  Acts  6 :  18,  14;  7:7;  21: 
28.  And  probably  the  sessions  of  this 
court  were  then  actually  in  the  temple. 
But  they  would  naturally  have  said 
"  this  place."  We  may  take  it  here  as 
denoting  the  country  generally.  The 
sense  is,  to  take  away  our  land,  and 
despoil  our  nation.  Little  did  they 
consider  that  Christ  was  the  Lord  of 


Age  33.] 


CHAP.  XL 


213 


49  And  one  of  them,  named  * 
Caiaphas,  being  the  high  priest 
that  same  year,  said  unto  them, 
Ye  know  nothing  at  all, 

50  Nor  consider  that  it  is  ^  ex- 


c.  18. 14.     Ac,  4.6. 


that  laud  and  nation — the  New  Testa- 
ment Moses,  and  Joshua,  and  David, 
and  Solomon. 

49.  One  of  them.  This  man  was  not 
only  one  of  the  council,  but  as  High 
Priest  he  was  President  of  it.  He 
spoke,  therefore,  with  authority,  and 
his  tone  is  that  of  positive,  official  pre- 
rogative. He  presumed  to  lay  down 
the  case  most  definitively  and  conclu- 
sively. TI  Being  the  High  Priest.  At- 
tention is  here  called  to  the  office  held 
by  Caiaphas  at  this  time — to  show  the 
significance  of  such  a  counsel  in  his 
mouth,  as  the  Spirit  meant  it  to  be 
prophetic,  though  Caiaphas  thought 
not  so.  These  words,  uttered  in  the 
spirit  of  deepest  malice  by  that  officer, 
who  represented  the  spii'itual  interests 
of  the  Jewish  nation,  were  capable  of 
a  construction  which  would  be  fall  of 
the  highest  truth,  and  most  expressive 
of  God's  gracious  plan  for  the  salvation 
of  the  people.  How  wonderfully  thus, 
at  this  very  crisis,  the  Jewish  people, 
through  their  spiritual  officer,  are  made 
to  give  their  voice  for  the  expediency 
of  Christ's  death  as  in  order  to  the 
salvation  of  the  people.  And  yet,  this 
is  the  wonder  of  God's  grace — that 
what  was  spoken  in  malice,  with  refer- 
ence to  their  bloody  murder  of  the 
Prince  of  Life,  the  Spirit  remarks  as 
about  to  come  true  in  the  plan  of  grace 
for  the  salvation  of  Israel.  So  it  is 
that  the  body  and  blood  which  might 
be  used  as  the  confounding  evidences 
of  our  guilt  in  slaying  the  Lord,  are 
spread  out  as  the  very  dainties  of  the 
Gospel  feast — and  that  which  was  done 
by  us  in  bitter  hatred  of  our  Lord,  is 
turned  into  the  elements  of  a  banquet. 
Instead  of  being  brought  to  be  con- 
fronted by  these  things  at  the  criminal's 
box,  we  are  brought  to  be  refreshed  by 
these  things  as  guests  at  His  table. 
John  also  notes  thus  early  the  fact  that 
Caiaphas  was    High  Priest    that  very 


pedient  for  us  that  one  man 
should  die  for  the  people,  and  that 
the  whole  nation  perish  not. 

51  And   this  spake   he   not  of 
himself :    but  being  high  priest 

year,  as  will  more  fully  appear  in  the 
trial  of  our  Lord.  Ch.  18:  13,  24.  And 
thus  he  will  have  the  connexion  marked 
between  these  words  and  the  official 
words  and  acts  of  this  same  man  after- 
wards in  the  closing  transactions. 
Having  here  given  his  advice,  that 
Jesus  should  be  sacrificed  to  political 
expediency,  we  are  to  understand  all 
his  official  conduct  in  the  closing 
transactions  with  our  Lord.  His  death, 
it  appears,  is  fully  determined  upon  by 
Caiaphas  already,  and  on  such  a  base 
ground.  He  was  Higli  Priest  not  only 
during  that  year,  but  during  all  the 
procuratorship  of  Pontius  Pilate — 
eleven  years.  Jos.  Ant.  18:  2,  2  and  4, 
3.  It  is  asserted  by  some  that  there 
is  doubt  about  the  legitimacy  of  Caia- 
phas as  High  Priest,  and  that  Annas 
was  of  right,  most  probably,  the  law- 
ful officer.  See  ch.  18 :  13,  24.  Caia- 
phas, moreover,  was  a  Sadducee. 
T[  Ye  knoio  nothing  at  all.  This  was 
the  overbearing  tyrannical  tone  in 
which  he  would  put  down  all  half-way 
measures,  and  go  at  once  for  the  death 
of  Christ  as  the  only  safety  for  the 
nation.  This  is  his  view  of  political 
expediency.  You  know  nothing  about 
the  case.  Why  hesitate  where  it  is 
clear  ? 

50.  Kor  consider.     You  do  not  at  all 

consider  the  bearings  of  this  case,  and 

what  expediency  calls  for.     T[  One  man. 

A  single  individual  in  distinction  from 

the  entire  nation.     As  much  as  to  say, 

the  source  of  all   our  trouble  lies  in 

I  this  one  person.     If  he  were  put  out 

j  of  the  way  the  nation  would  be   safe. 

What  doubt  then  can  there  be  that  it  is 

'  best  for  us  to  put  Him  to  death,  in  order 

I  to  save  the  people.    There  was  no  alter- 

'  native   in   his  mind,  and  he  counsels 

i  accordingly  for  the  death  of  Christ,  on 

j  this  plea. 

\  51.  Thv^  spake  he  not  of  himself. 
\  This  record  of  the  Evangelist  throws 


214 


JOHN. 


[Age  33. 


that  year,  he  prophesied  that  Jesus 
should  die  for  that  nation ; 


important  light  upon  tliese  -words. 
Tliese  words  were  uttered  by  him 
indeed  with  a  meaning  of  his  own. 
But  being  High  Priest  that  year,  he 
was  the  official  representative  of  the 
people,  (see  Zech.  3:  1-8,)  and  was 
the  official  medium  through  which 
God  might  at  times  reveal  Himself,  as 
here.  Accordingly  the  Spirit  uses  his 
words  to  express  a  great  prophetic 
truth,  as  to  the  plan  for  Christ's  vica- 
rious death.  Caiaphas  meant  nothing 
about  the  plan  of  God — or  about  Christ 
as  a  substitutionary  sacrifice  provided 
by  God.  But  as  High  Priest,  he  was 
here  employed  to  utter  unconsciously 
a  prophesy  full  of  spiritual,  saving 
truth.  John  notes  the  fitness  of  this, 
considering  the  office  now  held  by  Caia- 
phas,  because  thus  the  mad  hostility 
of  the  Jewish  people  testifies,  through 
their  spiritual  head,  that  Christ's  vica- 
rious death  is  expedient,  and  that  for 
the  salvation  of  the  people — though 
they  understand  it  only  in  the  lowest, 
most  wicked  sense,  condemning  them- 
selves. It  is  thus  put  on  record  as 
coming  from  this  functionary  who  shall 
so  soon  use  every  means  to  secure  this 
foregone  sentence.  And  the  event 
should  soon  interpret  it — namel3%  that 
the  only  way  in  which  it  is  really  ex- 
pedient that  Christ  should  die  for  the 
people,  is  as  "the  Lamb  of  God  which 
taketh  away  the  sin  of  the  world." 
^  That  Jesus.  Under  these  words  of 
Caiaphas  lay  this  prophecy  of  the 
Spirit,  that  the  o?ie  man  who  should 
die  and  save  the  people  by  His  death, 
should  be  Jesus :  that  He  should  die 
for  that  persecuting  Jewish  nation — 
(first  in  privilege  though  first  in  hos- 
tility)— and  that  it  should  be  not  for 
that  nation  only,  but  for  others — the 
Gentiles — as  the  prophets  had  all  along 
declared.  ^  Gather  together  in  one.  The 
Evangelist  here  adds  a  further  expla- 
nation which  fairly  enough  belongs  to 
the  prediction  of  Caiaphas,  for  he 
spoke  of  the  whole  nation  and  people 
of  God — and  this  would  include,  in  the 


52  And    not  *  for   that   nation 
only,    but    that   also,  he    should 


o  Is.  49.  6,     Ro.  3. 


mind  of  the  Spirit  through  whom  he 
prophesied,  the  true  (spiritual)  Israel 
wherever  they  might  be:  (Gal.  C  :  16,) 
not  only  the  Jews  as  such,  but  the 
Gentiles  also,  who  should  become  the 
children  of  God.  A  far-sighted  pre- 
diction indeed,  extending  infinitely 
beyond  the  anticipations  of  the  apos- 
tles themselves,  as  yet,  and  falling  in 
with  our  Lord's  own  words.  "  Other 
sheep  I  have  which  are  not  of  this 
fold,  them  also  I  must  bring,  and  they 
shall  hear  my  voice — and  there  shall 
be  one  (fold)  flock,  and  one  shepherd." 
Ch.  10:  16.  See  Deut.  30:  3.  Isa.  66: 
8.  It  is  remarkable  that  the  Greek 
term  for  Gentile  people  is  here  applied 
to  the  Jews.  It  may  not  be  without 
purpose,  as  the  Jews  were  to  become 
as  Gentiles,  and  the  Gentiles  as  Jews, 
on  this  plan.  Isa.  49:  6-23;  Ezek.  34: 
12,  13.  This  gathering  together  of 
all  Christ's  family  into  one  is  the  great 
object  and  effect  of  His  INIediatorial 
work.  "  That  He  might  gather  together 
in  one  all  things  in  Christ."  Eph.  1:  10; 
2:13,  14.  He  would  break  down  the 
partition  wall,  and  unite  in  one,  all 
His  true  children,  the  true  Israel — 
whether  Jew  or  Gentile.  "This  is 
spoken  of  those  who  were  in  them- 
selves wandering  and  lost  sheep,  but 
who,  in  the  breast  of  God,  were  the  chil- 
dren of  God" — Calvin.  Observe. — A 
wicked  man  and  a  corrupt  minister  of 
religion  was  used  by  God,  to  utter 
most  significant  truth  though  he  meant 
not  so,  neither  did  his  heart  think  so. 
He  meant  it  for  evil,  but  God  meant  it 
for  good.  This  already  hints  before- 
hand of  the  wondrous  Almighty  grace, 
by  which  God  would  make  the  wrath  of 
man  to  praise  Him — and  turn  the  cruel 
death  of  the  Prince  of  Life  into  the 
only  way  of  Life  for  the  world.  So 
Peter  charged.it  home.  "Him,  being 
delivered  by  the  determinate  counsel 
and  foreknowledge  of  God,  ye  have 
taken,  and  by  wicked  hands  have  cru- 
cified and  slain."  Acts  2:  23.  See 
the  case  of  Balaam,  Numb.  23 :  24. 


Aqe  33.] 


CHAP  XI. 


215 


gather  together  in  one  the  children 
of  Grod  that  were  scattered  "" 
abroad. 

53  Then  from  that  day  forth  they 
took  council  together  ^  for  to  put 
him  to  death. 

54  Jesus  therefore  walked  no 
more  openly  "  among  the  Jews ; 
but  went  thence  unto  a  country 
near  to  the  wilderness,  into  a  city 
called  Ephraim,  ^  and  there  con- 
tinued with  his  disciples. 

^55  And  ^  the  Jews' 
passoYcr  was  nigh  at  hand  :  and 

oc.  10.  16.  Ep.  2. 14-1 7.  5Ps.  100.  4.5.  r  c.  7. 1  ; 
18.20.    d2  Sa.l3.  23.  2Ch.l3.19.     e  c.  2. 13  ;  5. 1 ;  6.  4. 

53.  From  thai  day  forth.  There  was 
hence  a  fixed  purpose  on  the  part  of  the 
Sanhedrim  to  put  Jesus  to  death.  It 
could  not  be,  however,  until  His  hour 
had  fully  come.     See  Note  on  vs.  57. 

54.  The  malice  of  these  persecutors 
■would  seek  to  slay  Him  at  once.  But 
as  the  Passover  had  not  yet  come,  the 
true  Paschal  Lamb  was  not  yet  called 
for.  He  therefore  retires  away  from 
the  city  into  the  border  of  the  wilder- 
ness, to  a  place  called  Ephraim,  near 
the  desert  of  Judah,  a  short  distance 
from  Jerusalem,  towards  the  North. 
The  Sanhedrim  were  actively  in  search 
of  Him,  and  there  was  alread}'  an  order 
of  theirs  published,  that  information 
should  be  given  of  His  retreat. 
§111.    Jesus   arrives   at    Bethany 

SIX   DATS    BEFORE  THE    PaSSOVER. — 

Bethany. 

Luke.        I         John. 

11.55-57. 
|l2.1.9-ll 
John's  narrative  here  passes  from 
§93  to  ^111  of  the  history,  omitting 
our  Lord's  tour  from  Ephraim  into 
Perea.  See  Luke,  ch.  13-19.  Return- 
ing to  Jerusalem  by  Jericho,  he  called 
Zaccheus  and  cured  the  blind  men. 

55.  Jews'  Passover.  John's  language 
here,  speaking  of  the  Jews  as  of  ano- 
ther people  to  those  among  whom  he 
wrote,  shows  that  he  was  at  this  time 
among  the  Gentiles,  and  hence,  olso, 
he  explains  their  customs.    \  To  purify 


many  went  out  of  the  country  up 
to  Jerusalem  before  the  passover, 
to  purify  themselves. 

56  Then  ^  sought  they  for  Jesus, 
and  spake  among  themselves,  as 
they  stood  in  the  temple,  What 
think  ye,  that  he  will  not  come 
to  the  feast  ? 

57  Now  both  the  chief  priests 
and  the  Pharisees  had  given  a 
commandment,  that  if  any  man 
knew  where  he  were,  he  should 
shew  iV,  that  they  might  take 
him. 

/c.  5. 16,18.    Ter.8. 

themselves.  The  object  of  this  cere- 
monial purification,  as  implied  here, 
was  to  prepare  for  the  Passover.  They 
could  not  eat  it  if  they  were  defiled. 
For  this  reason  they  would  not  enter 
into  Pilate's  judgment  hall  at  the  trial. 
Ch.  18:  28.  Numb.  9:  6-13;  2  Chron. 
30:  17-19;  Exod.  12 :  3-6;  Le\it.  22: 
1-6.  Crowds  flocked  from  the  country 
to  the  Holy  City,  because  this  ceremo- 
nial purification  needed  to  be  done  at  the 
Temple.  Alas !  those  who  are  so  intent 
on  being  clean  from  ritual  defilements, 
are  ready  enough  to  imbrue  their  hands 
in  the  innocent  blood  of  Christ.  These 
hypocrites  and  heartless  formalists  are 
anxious  not  to  go  unclean  in  the  eye  of 
the  letter,  while  they  are  most  foul  and 
vile  in  spirit.  And  presently,  when  they 
have  hung  their  glorious  Saviour  on 
the  cross,  they  will  apply  for  leave  to 
break  His  bones  and  pierce  His  heart, 
so  as  to  get  His  dead  body  down  from 
the  cross  before  the  Sabbath,  lest  they 
might  violate  that  day. 

56.  That  lie  tcill  not  come.  They 
began  now  to  fear  only  that  He  would 
not  attend  at  the  feast,  and  that  thus 
they  should  lose  their  opportunity  of 
seizing  and  destroying  Him.  Their 
guilty  consciences  agitated  the  ques- 
tion as  to  the  probability,  not  of  His 
coming,  but  of  His  not  cominy,  as  they 
had  begun  to  doubt. 

57.  See  Note  on  vs.  54.  1"  That  if 
any  man  knew.  They  evidently  expected 


210 


JOHN, 


[Age 


CHAPTER    XII. 

THEN  Jesus^  six   days  before 
the  passover^  came  to  Bethanjj 


that  He  would  be  at  or  about  Jeru- 
salem, as  they  had  heard  of  the  great 
miracle  wrought  at  Bethany,  and  as 
the  feast  was  at  hand.  This  order  to 
any  who  knew  where  He  was,  to  give 
information,  was  probably  circulated  by 
the  agents  of  the  chief  priests  among 
those  who  belonged  to  their  party. 
When  He  appeared  openly  at  Bethany 
and  at  Jerusalem,  no  man  laid  hands 
upon  Him  as  yet.  Observe — 1.  How 
remarkable  that  this  peculiar  work  of 
Christ — His  raising  the  dead  from  the 
grave — should  be  that  which  led  to  His 
death.  See  vs.  53.  Thus  it  was,  indeed, 
that  in  giving  dying  sinners  life,  He 
was  Himself  to  die,  and  to  die  at  the 
hands  of  sinners.  2.  It  was  in  accord- 
ance with  this  order  of  the  Sanhedrim 
that  Christ  was  at  length  delivered  up. 
"One  of  the  twelve"  who  kneio  inhere 
He  loas,  shoived  it,  that  they  might  take 
Him,.  "And  Judas  also,  which  be- 
trayed Him  knew  the  place — for  Jesus 
ofttimes  resorted  thither  icith  His  disciples.'" 
Ch.  18 :  2. 

CHAPTER  XII. 

The  events  recorded  in  this  chapter, 
and  on  to  the  19th,  occurred  during 
the  six  days  preceding  our  Lord's 
death.  Thus  John  occupies  about  one 
half  of  his  gospel  narrative  with  the 
transactions  and  discourses  of  this 
brief  period,  and  that  subsequent  to 
the  resui-rection.  His  object  was  to 
set  forth  Jesus  in  His  Divinity,  and  in 
those  words  and  works  of  His  which 
proved  Him  to  be  God. 

1.  Six  dags  before.  The  chronology 
of  these  concluding  days  of  our  Lord's 
earthly  history  has  been  much  dis- 
puted. Robinson,  after  Lightfoot, 
makes  the  arrival  at  Bethany  to  have 
been  on  the  Jewish  Sabbath — to  which 
some  object,  that  this  would  have  been 
a  violation  of  the  law  against  traveling 
more  than  a  Sabbath  day's  journey  on 
that  day.  Yet  we  know  not  from  what 
point  He  came  that  day,  and  it  is  not  ne- 


wliere  ^  Lazarus  was  which  had 
been  dead^  whom  he  raised  from 
the  dead. 


oc.  11. 1,43. 


cessary  to  suppose  that  the  travel  on  the 
Sabbath  exceeded  a  Sabbath-day's  jour- 
ney. He  may  have  arrived  indeed  a 
little  before,  /.  e.  late  on  Friday  even- 
ing (before  the  sunset  or  Sabbath 
morning.)  See  "  the  Schedide  of  the 
dags"  in  Azotes  on  Matt.,  p.  209,  ch.  21: 
9,  10.  Greswell,  however,  takes  the 
phrase  here  to  ir.ean,  not  six  whole  dags 
before  the  Passover,  but  on  the  sixth 
dag  before,  according  to  the  Greek 
idiom — just  as  "in  three  days," 
meant  on  the  third  dag  after,  when 
spoken  of  our  Lord's  resurrection. 
Ch.  2:  19.  This  would  make  the 
sixth  day  before  the  Passover  (Friday) 
to  be  Sundag,  the  day  follou-ing  the 
Jewish  Sabbath.  See  the  "  Schedule 
of  Days,"  according  to  Greswell,  in 
Appendix  of  Notes  on  Matt.,  p.  314. 
Professor  Wieseler,  in  his  learned  work 
on  the  "Chronology  of  the  Gospel 
History,"  argues  that  "  had  the  Pass 
over  fallen  on  a  Sabbath,  our  Lord 
must  have  set  out  for  Bethany  also  on 
a  Sabbath,"  p.  377,  which  he  says 
would  have  been  a  transgression  of 
the  law.  He  seems  to  take  the  phrase 
here  to  denote  "  the  seventh  dag  before" 
— which  would  be  Friday.  The  phrase 
literally  reads,  "Before  six  days  of  the 
Passover;"  which  some  would  under- 
stand to  be  "  before  six  days  befo7-e  the 
Passover,  not  on  the  sixth,  but  posi- 
tively on  the  seventh  day  before." — 
Kitto's  Journal,  vol.  6,  p.  98.  Tholuck, 
however,  declares  that  "In  this  for- 
mula, the  day  on  which  the  thing  took 
place  is  always  regarded  as  the  termi- 
nus a  quo — or  point  from  ichich  the 
reckoning  is  to  be  made."  Reckoning 
the  day  of  the  arrival  as  the  first  of  the 
six,  would  bring  the  "  six  dags  before," 
at  Saturday,  the  Jewish  Sabbath ; 
which  was  the  opinion  of  the  early 
commentators.  Examples  are  found 
in  elegant  Greek  usage,  where  this 
phrase  "  Before  six  dags  of,"  means  52z 
dags  before:  and  Lampe  has  shown  that 
there  is  no  difficulty  in  supposing  that 


Age  33.] 


CHAP.  XII. 


217 


^  2  There  they  made  i  but  Lazarus  was  one  of  them  that 
him  a  supper;  and  3Iartha  ^served:  ;  sat  at  the  table  with  him. 

oLu.  10.38-42. 


our  Lord  reached  Bethany  on  the  Jew- 
ish Sabbath.  T[  The  Passover.  This 
■was  our  Lord's  last  Passover,  and  ac- 
cordingly these  six  days  are  those 
■which  immediately  precede  His  death. 
They  are  of  great  interest  therefore. 
The  closing  transactions  extend  to 
ch.  19. 

§  131.     The   Rulers  conspire — The 
Supper   at   Bethaxy — Treachery 
or  J  UDAS. — Jerusalem — Bethany. 
Fourth  day  of  the  week. 


Matt.         I        Mark.       I        Luke. 

26.  1-16.  14.  1-11.   22.  1-6. 


John. 

12.2^ 


2.  T^ei/  made.  It  is  not  said  icho 
made  Him  a  supper,  but  that  a  supper 
■was  made  for  Him.  Matthew  and 
Mark  tell  us  that  "  being  in  Bethany, 
in  the  house  of  Simon,  the  leper,  as  He 
sat  at  meat,"  He  was  anointed  by  a 
woman,  not  mentioning  her  name. 
John,  however,  in  ch.  11:  2,  says  "lY 
xcas  Mary,  which  anointed  the  Lord 
with  ointment,  and  wiped  His  feet  with 
her  hair,  whose  brother  Lazarus  was 
sick."  John's  object  in  that  passage 
seems  to  have  been  to  inform  us  of  who 
it  icas  that  anointed  our  Lord  after- 
ward, (I  131,)  as  recorded  by  the  other 
Evangelists,  and  that  it  was  the  same 
who  was  so  graciously  served  by  our 
Lord  in  the  raising  of  her  brother. 
The  two  incidents  are  thus  associated 
to  intimate,  perhaps,  the  special  emo- 
tions of  Mary,  which  led  her,  soon  after 
the  raising  of  her  dead  brother,  to 
anoint  our  blessed  Lord.  It  will  be 
observed  that  the  supper  and  anointing 
took  place  not  on  the  sixth  day  before 
the  Passover,  as  soon  as  He  arrived, 
but  on  the  second  day  before  the  Pass- 
over ;  that  is,  on  Wednesday  eve — after 
sunset  on  Tuesday,  which  was  counted 
as  Wednesday  morning.  See  Matthew 
and  Mark.  Tholuck,  (last  edition,) 
Alford,  Webster  and  SVilkinson,  of 
recent  critics,  understand  the  supper 
to  have  been  given  on  Saturday  even- 
ing, (the  Jewish  Sabbath,)  and  that 
the  proper  location  of  it  in  the  narra- 
19 


tive  is  here  given  by  John,  as  showing 
the  historical  order  of  events.  See  vs. 
12.  Yet,  as  located  in  the  narrative  of 
Matthew  and  Mark,  it  seems  to  give 
the  order  of  events,  and  this  especially 
to  show  how  Judas  was  drawn  out  at 
this  supper,  and  was  instigated  to  the 
betrayal  by  what  occurred  there. 
^  Martha  served—Waited  at  table.  This 
was  the  habit  of  Martha,  Luke  10: 
38-42.  She  busied  herself  with  domestic 
aifairs  ;  and  though  she  is  represented 
as  anxious  overmuch,  she  is  to  be  praised 
as  being  anxious  about  serving  the 
Lord,  and  making  His  sojourn  happy. 
We  are  to  remember,  however,  that  it 
is  possible  to  be  so  attentive  to  the  out- 
ward concerns  of  religion,  as  to  neglect 
the  word  of  Christ.  Luke  10:  41,  42. 
That  this  is  not  the  same  anointing  as 
is  recorded  by  Luke  7  :  38,  is  generally 
agreed — as  that  was  in  a  different 
place — Capernaum,  probably — and  the 
whole  record  is  different,  and  the  occa- 
sion and  purpose  of  the  anointing  are 
different.  The  woman  in  that  case, 
also,  is  represented  as  a  notable  sinner 
and  "a  woman  of  the  city."  It  was 
such  a  transaction  as  could  easily  have 
occurred  more  than  once.  ' '  Simon  the 
leper  "  was  probably  a  relative  of  these 
sisters.  It  is  expressly  mentioned  that 
Martha  waited  at  table,  and  that  Laza- 
rus was  a  guest,  and  that  Mary  was 
there  with  ointment,  because  it  was  not 
in  their  own  house,  which  is  elsewhere 
spoken  of.  Simon  is  mentioned  by  the 
other  Evangelists  as  the  owner  of  the 
house,  and  it  is  not  certain  that  he  gave 
the  entertainment;  but  it  may  have 
been  given  by  the  "family  of  Bethany." 
Yet  it  would  seem  that  he  is  spoken  of 
as  ''the  leper,"  in  this  connexion,  to  in- 
timate that  he  had  been  healed  of  his 
leprosy  by  our  Lord,  and  perhaps  was 
taking  this  mode  of  expressing  his  obli- 
gation. ^  Lazarus.  This  is  mentioned 
to  show  the  wonderful  fact  that  this 
man  who  had  been  raised  by  our  Lord 
from  the  dead,  was  sitting  at  the  sup- 
per table  as  others,  and  was  enjoying 


218 


JOHN. 


[Age  33. 


3  Then  *  took  Mary  a  pound  of 
ointment  of  spikenard,  very  costly, 
and  anointed  the  feet  of  Jesus, 
and  wipeel  his  feet  with  her  hair  : 
and  the  house  was  filled  with  the 
odour  of  the  ointment. 

a  Matt.  26.  6,  &c.     Mar.  U.3,  &c.    c.  11.2. 


ngain  the  society  of  friends,  and  the 
company  of  our  Lord.  Calmet  sup- 
poses that  he  bad  been  raised  some  two 
months  before.  This  is  the  last  that 
Tve  hear  of  him.  Of  course  he  died 
again,  as  others. 

3.  Mary.  Mary  the  sister  of  Martha 
and  Lazarus,  of  course,  as  is  expressly 
stated  ch.  11:2.  The  Roman  Catholics 
represent  Mary  INLagdalene  as  anointing 
Christ  and  "washing  His  feet  with  her 
tears.  Thi3  is  not  warranted  by  the 
name  Manj,  here  given,  which  is  surely 
not  Mary  Magdalene,  nor  by  the  men- 
tion in  the  other  case,  (Luke  7,)  that  the 
■woman  was  a  sinner.  For  she  was  .ilso  a 
•woman  '-of  the  city"  which  was  not  Mag- 
dala,  but  Capernaum,  more  probably. 

3-8.  See  Notes  on  the  parallel  pas- 
sages in  Matthew  and  Marli,  for  expla- 
nation in  full.  •[[  A  pound.  Probably 
of  twelve  ounces.  T  Ointment.  The 
term  is  used  to  signify  ointment  arti- 
ficially prepared  and  compounded  of 
various  perfumes.  ^  Spikenard.  Lit- 
erally— nard — an  herb  from  the  leaves 
and  pods  and  root  of  which  the  ancients 
extracted  a  very  precious  oil.  1[  Vei-y 
cosily.  Two  terms  are  used  here. 
Some  understand  the  first  term  as 
denoting  the  place  from  which  the 
spikenard  came.  But  no  such  name 
is  known.  Some  read  it  '■'■pure,  or  liquid 
nard."  See  Margin  in  Mark.  Mark 
calls  it  by  the  same  name,  and  adds  a 
term  meaning  '■'■very  precious" — the 
same  term  as  used  figuratively  in  1 
Pet.  3:  4,  with  reference  to  Christ, 
^latthew  also  uses  a  similar  term. 
\  The  feet.  ?datthew  tells  us  that  she 
poured  it  on  His  head.  So  I\Iark.  But 
.John  records  the  additional  fact  that 
she  anointed  His  feet  "because  it  was 
the  greatest  proof  of  love  and 
reverence."  "This  ointment,"  says 
Kuinoel,  *' was  doubtless  the  remnant 


4  Then  saith  one  of  his  disciples, 
Judas  Iscariot,  Simon's  son,  which 
should  betray  him, 

5  Why  was  not  this  ointment 
sold  for  three  hundred  pence,  and 
given  to  the  poor  ? 

of  what  had  been  procured  for  embalm- 
ing the  dead  body  of  Lazarus — for 
Jesus  said  "she  hath  kept  this."  vs.  7 — 
And  Judas  blamed  her,  not  because  she 
had  bought  it,  but  because  she  had  not 
sold  the  ointmer.t."  But  this  is  mere 
corjecture.  ^  Was  filled.  John  alone 
records  this  fact,  and  thus  gives  an 
odorous  teitimony  to  her  odorous  act, 
v3  13.  As  the  house  was  filled  with 
the  odor  of  her  ointment,  so  the  world 
shall  be  filled  with  the  odor  of  her  deed 

4.  Simon's  son.  Sad,  indeed,  to  be 
the  father  of  such  a  son,  and  share  in 
his  deep  disgrace.  It  was  customary 
to  call  sons  by  the  name  of  their  father 
in  this  waj',  "  Simon,  son  of  Jonas," 
But  who  knows  how  the  father  may 
have  been  at  fault  for  the  wickedness 
of  his  son.  John  is  the  only  one  of 
the  Evangelists  who  names  Judas  as 
the  objector.  The  others  speak  gener- 
ally of  "the  disciples"  having  indig- 
nation. Judas  may  have  influenced 
some  of  them  to  think  that  this  expen- 
diture was  quite  bej'ond  what  the  case 
required,  and  perhaps  unacceptable  to 
Christ.  Observe, — Some  of  the  bit- 
terest objections  to  Christianity  are 
based  on  pretensions  to  great  philan- 
thropy and  social  reform,  and  are 
sometimes  made  to  seem  very  plau- 
sible. But  Avhen  the  true  motive  is 
uncovered  as  in  vs.  6,  the  gross  hypoc- 
risy is  seen.  TT  Who  shoidd  betray  Him. 
Literally — who  would  in  future  betray 
Him — or  icho  teas  about  to  do  it,  as  our 
Lord  already  knew.  It  is  mentioned 
here  especially,  because  this  feeling 
Avhich  Judas  here  displays  was  Avorthy 
of  the  traitor,  and  because  this  very 
incident  led  to  the  betrayal. 

5.  Sold.  See  Note  on  vs.  3.  ^  Three 
hundred  pence.  About  forty  dollars  of 
our  money.  Friedlieb  reckons  it  at 
£9,  ICs,  or  aXiOMt  forty-nine  dollars. 


Age  33.] 


CHAP.  XII. 


219 


6  This  he  said,  not  that  he  cared 
for  the  poor ;  but  because  he  was 
a  thief,  '^  and  had  ^  the  bag,  and 
bare  what  was  put  therein. 

o  2  Ki.  5.  20-27.     Ps.50.18.    6  c.  13,29. 

6.  John  is  the  only  one  of  the  Evjai- 
gelists  who  exposes  the  base  motive 
of  Judas.  Christianity  has  always 
cared  for  the  poor.  It  has  built  hos- 
pitals and  alms-houses,  and  has  sent 
missionaries  with  the  gospel :  and  in 
the  train  of  the  gospel  has  followed 
social  elevation  to  the  poor  and  ignorant 
masses.  When  Infidelity  pretends  to 
care  more  for  the  poor  than  Christi- 
anity, it  only  needs  that  the  true  motive 
'  be  laid  bare,  and  it  will  be  seen  that  it 
is  some  selfish  and  sinister  end,  politi- 
cal or  personal,  rather  than  any  pure, 
self-denying  love  for  mankind.  ^  A 
thief.  The  term  here  used,  refers 
expressly  to  one  who  purloins  or  steals 
in  secret — and  not  to  one  who  robs  by 
open  violence.  ^  The  bag.  This  word 
means  originally  a  case  or  chest,  in 
which  the  tongues  or  mouth-pieces  of 
reed  pipes  were  carried  by  musicians. 
It  also  means  a  casket  for  jewels — also 
a  money  chest,  or  bag,  in  which  trav- 
elers carried  their  money,  or  other 
valuables.  The  disciples  had  such  a 
purse  in  which  they  carried  money  for 
their  expenses,  or  such  as  was  con- 
tributed for  the  poor.  Matt.  28 :  45  ; 
Luke  8:3;  Acts  2 :  44.  Judas  had 
this  common  purse  in  his  keeping, 
rather,  perhaps  by  his  management, 
than  by  any  special  confidence  in  him. 
With  liis  avaricious  propensities,  he 
probably  sought  this  post  of  treasurer, 
and,  of  course,  as  he  was  not  su.spect- 
ed  by  the  twelve  it  would  not  be 
refused  to  him.  \  Bare.  This  term 
might  mean  to  carry  aivaji  privately, 
and  it  probably  means  here  io purloin,  to 
pilfer.  This  would  agree  Avith  Judas' 
character  as  a  thief,  and  at  any  rate  it 
is  implied  in  the  narrative,  that  this 
was  the  motive  he  had  in  wishing  the 
ointment  sold,  and  the  proceeds  put  in 
the  poor-bag.  The  term  may  mean 
simply  "Ae  bare'' — was  accustomed  to 
carry,  &c. — but  this  clause  would  then 
give  no  additional  meaning.      Many 


7  Then  said  Jesus,  Let  her  alone  : 
againtt  the  day  of  my  burying 
hath  she  kept  this. 

8  For  °  the  poor  always  ye  have 

cDe.  15. 11.     Matt.  26. 11.     Mar.  14.  7. 

men  of  good  standing  in  society,  have 
been  led  to  take  secretly  from  funds 
entrusted  to  their  care.  Often  it  has 
been  with  a  purpose  to  return  the 
money,  and  with  a  hope  of  becoming 
rich  by  so  using  it.  The  first  intention, 
perhaps,  has  not  been  to  steal.  But 
when  their  plans  have  failed,  and  they 
have  been  detected  in  applying  to  their 
own  use  money  that  did  not  belong  to 
them,  they  have  seen  their  dreadful, 
ruinous  crime,  and  when  it  was  too 
late.  They  have  brought  lasting  dis- 
grace on  themselves  and  their  families, 
and  even  sometimes  on  the  church  of 
Christ.  How  shocking  to  think  that 
the  passion  of  avarice — the  inordinate 
love  of  money  led  Judas  0:1  to  stealing 
from  the  Treasury  of  our  Lord — and 
then  to  betraying  our  Lord  to  death. 
Observe — 1.  The  steps  to  mo.st  enor- 
mous sin  are  gradual.  One  sin  leads 
to  another  and  a  worse.  Avarice  often 
leads  to  theft — then  to  lying — then  to 
betrayal  of  friends — then  often  to  mur- 
der itself.  2.  One  may  long  keep  up 
good  appearances,  and  be  even  in  gcod 
standing  in  the  church,  and  be  a  hypo- 
crite, a  liar,  a  thief  at  heart,  and  in 
secret  practice,  3.  There  is  a  false 
philanthropy  that  denounces  all  large 
hearted  Christian  benevolence — all  mis- 
sionary effort  —  all  expenditure  for 
Christ's  cause,  as  needless  outlay  and 
waste — while  it  stands  ready  in  reality 
to  betray  Chi'ist  Himself  for  a  few 
pieces  of  silver.  Tf  What  teas  put 
therein.  Literally,  the  contributions. 
By  this  we  are  to  understand  the  money 
that  was  supplied  by  the  liberality  of 
friends— the  cliari table  offerings  thrown 
into  this  treasury  of  the  Lord,  for  their 
expenses  and  for  the  poor.  This  ex- 
plains his  reason  for  wanting  the  oint- 
ment sold  and  put  into  that  bag. 

7.  Our  Lord  defended  her  pious  act, 
because  He  knew  the  dispositicn  from 
which  it  came,  and  the  circumstances — 
so  nearly  connected  as  it  was  with  His 


220 


JOHN. 


[Age  33. 


with  you ;  but  me  *  ye  have  not 
always. 

^  9  Much  people  of 
the  Jews  therefore  knew  that  he 


oCa.  5.6.     C.8.  21.    ver.  35.    c.13. ! 


death  and  burial.  The  time  for  he- 
stowing  personal  attentions  upon  Him 
was  fast  di'awing  to  a  close,  as  He 
knew — and  though  she  may  have  had 
no  reference  in  this  act  to  His  burial, 
He  chose  to  regard  it  in  this  connec- 
tion ;  and  to  His  own  heart,  which 
appreciated  sympathy  and  aifection 
most  keen.y,  it  was  peculiarly  grateful 
in  this  light.  "T[  The  day.  The  Avords 
of  our  Lord  here  were  prophetic  of  that 
day  which  Avas  in  effect  now  come.  It 
was  so  near  at  hand — and  this  very  in- 
cident was  to  put  in  train  the  agencies 
which  would  shortly  bring  it  about. 
^  My  burying.  The  term  here  used 
refers  not  to  the  act  of  burying  but  to 
all  the  funeral  arrangements,  of  Avhich 
the  embalming  A\'as  one.  He  chose  to 
speak  of  this  as  a  funeral  service  ren- 
dered to  Him.  He  AA'Oxdd  regard  it  as 
if  that  pious  office  were  paid  by  her  to 
His  corpse.  She  did  it  in  His  life,  as 
she  might  not  be  able  to  do  it  in  His 
death.  It  was  to  Him  the  same  as  an 
embalming.  And  by  so  speaking  of 
the  act.  He  not  only  predicted  His 
epeedy  death,  but  signalized  the  pious 
conduct  of  this  woman,  giving  it  a  sig- 
nificance and  importance  beyond  all 
that  she  had  thought.  So  our  Lord 
chooses  often  to  construe  our  devout 
acts  and  services  as  far  more  accepta- 
ble to  Him  than  we  had  supposed  they 
could  be.  No  duty  rendered  to  Him 
by  a  pious  heart  can  ever  be  of  small 
account,  Judas  may  count  it  a  waste. 
But  He  pronounces  it  a  most  sacred, 
personal  service  to  Himself.  They 
who  think  any  large  contribution  to 
objects  of  Christian  benevolence  as 
waste — who  would  rebuke  it  and  avoid 
it  as  thrown  aivay — find  themselves 
partaking  of  the  spirit  of  Judas,  and 
may  soon  be  found  also  betraying  the 
Master  for  sordid  gain — even  for  one- 
half  the  amount  they  had  grudged  to 
His  cause.    See  Notes  on  Matt,   and 


was  there  :  and  they  came  not  for 
Jesus'  sake  only,  but  that  they 
might  see  Lazarus  also,  whom  he 
had  raised  from  the  dead. 


Mark ;  1  Tim.  6:9.  It  was  the  same 
evening,  Wednesday,  that  Judas  bar- 
gained to  betray  Christ.  Luke  22  :  3  ; 
Mark  14:  9,  10.  ^y  Kept  this.  Bengel 
supposes  that  this  refers  to  the  money 
as  having  been  kept  for  offerings  to  the 
poor  as  it  might  be  needed  :  but  that 
under  Divine  direction  it  had  been  kept 
by  her,  though  not  knowing  beforehand 
how  it  was  to  be  applied.  Blessed  are 
they  Avho  have  money  to  give — a  heart 
to  give  it — and  a  call  of  God  to  make 
it  a  most  free-will  oflfering  and  most 
acceptable  to  Himself.  Such  a  deed 
shall  be  celebrated,  if  not  on  earth, 
in  Heaven.  INIatt.  and  Mark  record 
the  remarkable  promise  and  prophecy 
of  our  Lord,  that  this  charity  of  the 
woman  should  be  everywhere  published 
with  His  gospel,  in  all  the  world. 

8.  For  the  poor.  Her  large  benefi- 
cence was  to  be  justified  against  the 
shallow  pretence  of  Judas,  because 
very  few  opportunities  of  serving  Him 
thus  personally  in  the  flesh  remained 
— while  always  they  would  have  the 
poor  to  help  by  their  daily  charities. 
Mark  adds  an  explanatory  clause — 
"  Whensoever  ye  Avill,  ye  may  do  them 
good."  Ch.  14  :   7. 

9.  John  has  given  a  brief  account 
of  the  Supper  in  vss  2-8,  inclusive — 
though  it  belongs  in  the  history  four 
days  later — on  Wednesday.  He  now 
proceeds  with  the  narrative,  and  this 
verse  connects  properlj'^  with  vs.  1. 
Tf  3Iuch  people.  The  people  were  moved 
to  inquire  the  same  evening  after 
Christ,  by  the  fame  of  such  a  miracle. 
This  popular  movement  in  favor  of  our 
Lord  troubled  the  chief  priests.  See 
vs.  10.  There  Avas  also  a  strong  de- 
sire to  see  the  wonderful  man  who  was 
alive  from  the  dead,  Bengel  remarks, 
"  Who  would  not  have  gone  to  Bethany 
to  see  Lazarus  ?"  This  man  w-as  a 
living  witness  to  Christ's  Divinity: 
and  it  was  natural  and  lawful  that  the 


Age  33.] 


CHAP.  XII. 


221 


10  But  the  cliief  priests  con- 
sulted that  thej  raight  put  Laza- 
rus also  *  to  death ; 

11  Because  that  "  hy*  reason  of 
him  many  of  the  Jews  went  away, 
and  believed  on  Jesus. 

T[  12  On  °  the   next 
day  much  people  that  were  come 

aLu.  16.  31.  5  c.  11.45.  ver.lS.  c  Matt.  21.  8,&c. 
Mar.  11.  8,  &c.     Lu.  19.  36,  &c. 

people  should  wish  to  see  him  as  well 
as  Jesus.  Observe — Christians  lately- 
converted  are  often  the  most  convincing 
proofs  of  Christ's  Almighty  work,  and 
men  naturally  are  much  affected  by 
their  presence  and  evidence. 

10.  Consulted.  This  does  not  mean 
that  they  formtilly  decided  so  to  do — 
but  only  counseled,  conferred  together 
about  it.  These  may  have  been  Sad- 
ducees,  who  hated  so  the  doctrine  of 
the  resurrection  as  to  feel  specially 
enraged,  and  anxious  to  put  Lazarus 
out  of  the  way.  Thej  were  determined 
not  to  believe  in  Christ,  yet  they  could 
not  disprove  the  miracle  which  was  so 
testified  to  by  those  who  knew  the 
facts.  The  facts  were  such  as  could 
not  be  deceptive.  The  mass  of  the 
unprejudiced  people  were  satisfied  that 
the  miracle  was  wrought.  Therefore, 
rather  than  give  up  their  opposition  to 
Christ,  these  chief  priests  begin  to 
think  of  murdering  the  innocent  man 
who  had  been  just  raised  from  the 
dead,  that  so  they  might  set  aside  the 
powerful  and  convincing  evidence  in 
Christ's  favor.  Men  would  willingly 
blot  out  the  evidence  of  Christ's  Di- 
vinity rather  than  receive  His  claims: 
and  such  is  the  hatred  and  malice  of 
the  human  heart,  that  it  will  seek  to 
destroy  the  truth,  and  blot  out  the 
evidence,  even  though  it  be  by  mur- 
dering tlie  innocent.  Bloody  persecu- 
tions of  Christians  can  be  accounted 
for  by  this  mad  oppo-sition  to  the  truth 
which  they  profess.  This  is  here  de- 
clared to  be  the  reason  of  their  cruel 
movement,  vs.  11.  TT  Lazarus  aho — 
As  well  as  Jesus,  whom  they  were  de- 
termined already  to  kill. 

19* 


M.alt. 

Mark 

21:1-11. 

11: 1-11. 

14-17. 

to  the  feastj  when  they  heard 
that  Jesus  was  coming  to  Jerusa- 
lem, 

13  TooJ£  branches  of  palm  trees, 
and  went  forth  to  meet  him,  and 
cried,  ^  Hosanna  :  Blessed  is  the 
King  of  Israel,  that  cometh  in  the 
name  of  the  Lord. 

d  Ps.  118. 25,  26. 

PART  VII. 
Our  Lord^s  Public  Entry  into  Je- 
rnscdem,    and    the    subsequent 
Transactions  before  the  Fourth 
Passover. 

Time,  Five  Days. 

^112.  Our  Lord's  Public  Entry  into 

Jerusalem. — Bethany — Jerusalem. 

First  day  of  the  vreek. 

Luke.        I       Jolin. 

19:29-44ll2:  12-19 
I 

12-19.  See  explanations  of  this  pas- 
sage in  Notes  on  Matthew  and  Mark 
and  Luke,  where  the  details  are  more 
fully  given.  If  On  tlie  next  day.  This, 
according  to  our  reckoning  of  the  days, 
would  be  the  first  day  of  the  week 
(Sunday.)  'They  may  have  hoped  that 
such  a  public  demonstration  of  theirs 
would  induce  him  to  appear  openly  as 
the  Messiah,  or  they  mny  have  had 
such  an  expectation  at  any  rate — and 
so  they  used  such  tokens  of  honor  as 
were  paid  to  oriental  kings.  On  the 
Feast  of  Tabernacles  the  Jews  were 
commanded  to  take  palm  branches, 
and  rejoice  before  the  Lord  their  God. 
Levit.  23 :  40. 

13.  Branches.  Literally,  iAebranches 
of  the  palm  trees — showing  th;it  the}'- 
were  there  on  the  road — or  referring  to 
the  custom.  Branches  of  the  palm,  in 
blossom,  were  broken  off  and  strewn 
upon  the  road.  Garments  also  were 
spread  in  the  way.  These  were  tokens 
of  honor  such  as  were  shown  to  east- 
ern kings.  The  Targum  (Esther  10: 
15)  says,  "When  Mordecai  went  forth 
from  the  gate  of  the  king,  the  streets 
were   covered   with   myrtle,    and   the 


222 


JOHN. 


[Age  33. 


14  And  Jesus,  ^hen  he  had 
found  a  young  ass,  sat  thereon; 
ss  it  is  '^  written, 

15  Fear  not,  daughter  of  Sion  : 
behold,  thy  King  cometh,  sitting 
on  an  ass's  colt. 

16  These  things  ^  understood 
not  his  disciples  at  the  first :  but 
when  Jesus  was  glorified,  °  then 
remembered  ^  they  that  these 
things  were  v/ritten  of  hiia,  and 
that  they  had  done  these  things 
unto  him. 

a  Zee.  9.  9.     JLu.13.31.    cc.7.30.    rZ.Mi.M. 

porches  with  purple."  See  Ilev.  7:  9, 
10.  They  sang  a  jubilant  passage 
from  Ps.  118,  "which  was  sung  at  the 
Feast  of  Tabernacles,  and  at  the  Pass- 
over,  and  had  a  Messianic  interpreta- 
tion attached  to  it.  As  to  the  object 
of  tliis  triumphal  entry,  it  was  to  shoAV, 
1.  The  accomplishment  in  Him  of  that 
remarkable  prophecy  of  Zechariah, 
(9:  9,)  "which  in  its  conneclions  also 
would  explain  His  Messiahship — 2. 
He  here  received  what  by  Divine  right 
belonged  to  Him.  It  was  the  popular 
acknowledgment  of  His  claims  as  Mes- 
siah. They  looked  for  a  political  con- 
queror. He  showed  that  He  could 
thus  reign  if  He  had  so  chosen. 

14.  When  He  had  fotmd.  The  par- 
ticvilars  are  given  by  the  other  Evan- 
gelists, which  John  seems  to  suppose 
familiar  to  his  readers. 

15.  See  Notes  on  Matt.  21 :  5. 

IG.  It  would  seem  from  this,  that  it 
was  not  until  the  Holy  Spirit  was 
given,  after  Jesus  was  glorified,  that 
this  passage  occurred  to  them  as  so 
fulfilled.  When  they  received  the 
Spirit's  illumination  at  and  after  the 
outpouring  at  Pentecost,  such  passages 
of  prophecy  were  brought  to  their 
minds  in  connection  with  the  events, 
and  the  wonderful  meaning  of  the 
wliole  was  clear  to  them.  It  needs  the 
Spirit  of  truth  to  shine  upon  the  inspired 
pnge,  and  to  shine  in  our  hearts,  to 
give  us  to  see  the  light  of  the  know- 
ledge of  the  glory  of  God  in  the  face 


17  The  people  therefore  that 
was  with  him  when  he  called 
Lazarus  out  of  his  grave,  and 
raised  hinf  from  the  dead,  bare 
record. 

18  For  ®  this  cause  the  people 
also  met  him,  for  that  they 
heard  that  he  had  done  this 
miracle. 

19  The  Pharisees  therefore  said 
among  themselves.  Perceive  ^  ye 
how  ye  prevail  nothing  ?  behold, 
the  world  is  gone  after  him 


of  Jesus  Christ.  1[  Was  glorified.  The 
Holy  Spirit  Avas  not  given  until  Jesus 
was  glorified  (7:  39)  by  His  resurrec- 
tion and  ascension. 

17,  18.  These  verses  give  a  simple 
account  of  the  reason  for  this  popilar 
movement  and  public  testimony.  It 
was  the  fnct  of  their  having  seen  or 
heard  of  this  miracle.  "  Tlie  people,"  in 
vs.  17,  are  distinguished  as  those  who 
had  seen  the  miracle.  They  bore  wit- 
ness of  what  they  had  seen.  Hence, 
another  band  of  people  was  led  to  go 
out  to  meet  Him,  (vs.  12,)  because  Ihcy 
had  heard  of  this  wonderful  w  ork  thus 
testified  to  by  eye-witnesses.  Bengel 
thinks  these  two  classes  of  people  are 
spoken  of  by  Matthew  and  Mark  as 
those  icho  went  before  and  those  %cho 
followed  after. 

19.  This  populariiy  of  our  Lord  was 
just  what  troubled  the  Jewish  rulers — 
and  it  was  just  what  they  washed  by 
all  means  to  stop.  ^\  Perceive  ye.  They 
seem  to  have  spoken  peevishly,  fret- 
fully and  almost  despairingly  among 
themselves;  convinced  most  over- 
whelmingly by  the  crowd  of  followers, 
that  all  their  plans  Avere  powerless  to 
stop  the  rush  after  Christ.  They  can 
only  take  more  effectual  measures.  Ch. 
11:  53.  ^  Prevail.  Literally- — profit, 
gain  nothing — get  no  advantage.  ^  The 
world.  This  they  say  indignantly  and 
impatiently — as  Ave  would  say,  "  eveoij- 
body  "  has  gone.  If  Is  gone  after  Bim. 
Have  become  His  folloivers.     The  other 


Age  33.] 


CHAP.  XII. 


223 


^  20  And  there  were 
certain  *  Greeks  among  them 
that  ^  came  up  to  worship  at  the 
feast : 

21  The  same  came  therefore  to 
*  Philip,  which  was  of  Bethsaida 


a  Ac.  17.  i.    Ko.  1. 


6  1  Ki.  8.  41.  42.     cc.1.44. 


Evangelists  here  relate  the  cleansing 
of  the  temple,  and  several  parables 
spoken  by  our  Lord  -which  belong 
properly  before  this  paragraph,  which 
is  given  by  John  alone. 
§  125.    Certain   Greeks   desire  to 

SEE  Jesus. — Jerusalem. 

Third  day  of  the  week. 

Matt.       I      M.irk.       I       Luke.        I         John. 

I  I  112.20-36. 

20.  Greeks.  These  -were  not  Greek 
Jews — Jews  speaking  Greek — as  some 
have  supposed — though  there  were 
many  such.  But  these  were  Gentiles, 
•who  were  accustomed  to  worship  not 
only  their  own  gods,  but  the  gods  of 
the  city  op  region  into  which  they  had 
come.  They  also  brought  offerings  to 
Jerusalem,  and  frequently  attended 
the  great  feasts  of  the  Jews.  See  Light- 
foot.  Hence,  there  was  in  the  temple, 
"the  court  of  the  Gentiles,"  so  called  by 
appointment  of  Solomon.  1  Kings  8  : 
41.  It  is  more  probable,  however, 
that  these  Gentiles  were  proselytes  of 
the  gate — who,  it  seems,  were  accus- 
tomed to  go  up  and  worship  at  the  feast. 
In  the  time  of  our  Lord,  many  of  the 
Pagans  joined  themselves  to  the  Jew- 
ish religion  so  far  as  to  observe  the 
seven  precepts  of  Noah,  as  they  were 
called.  Juvenal  speaks  of  "the  Juda- 
izing  Romans  "  in  his  Satires.  Seneca 
says  that  so  many  of  them  had  passed 
over  to  the  Jewish  worship,  that  Juda- 
ism was  adopted  through  all  the  earth. 
In  the  Acts,  such  are  mentioned  as 
epecially  ready  to  receive  religious 
instruction,  and  they  seem  to  have  had 
an  inward  longing  after  divine  things. 

21.  Philip.  Why  they  came  to 
Philip  is  not  stated.  It  may  have  been 
for  no  special  reason,  or,  because  they 
knew  he  was  from  Galilee.  This  may 
account  for  his  being  spoken  of  here  as 
Jrom  Bethsaida,  in  Galilee,     His  name 


of  Galilee,  and  desired  him,  say- 
ing, Sir,  we  would  see  Jesus. 

22  Philip  cometh  and  telleth 
x\ndrew  :  and  again  Andrew  and 
Philip  tell  Jesus. 

23  And  Jesus  answered  them, 


has  a  Greek  form,  and  may  imply  that 
he  had  Greek  relatives.  If  these  Greeks 
had  been  from  the  neighborhood  of 
Bethsaida,  we  may  suppose  that  they 
would  have  been  familiar  with  the  per- 
son of  Jesus.  \  Would  see.  Literally' — 
We  wish  to  see.  They  had  heard  of 
Christ,  and  perhaps  had  seen  something 
of  His  triumphal  entry  at  Jerusalem, 
and  were  led  by  curiosity,  as  Zaccheus, 
or  by  desire  to  learn  something  more 
of  Him,  to  make  this  inquiry.  "  These 
men  set  forth  from  the  West,  at  the 
close  of  Jesus'  life,  just  as  the  Magi 
came  from  the  East,  at  the  commence- 
ment. But  they  come  to  the  cross  of 
the  king  as  those  came  to  His  era- 
die."— S^tVr,  Red.  1,  V.  78.  Those  who 
seek  Christ,  must  inquire  of  His  word 
and  of  His  people,  and  use  the  proper 
means — must  go  where  He  is  to  be 
found,  and  consult  His  ministers.  No 
one  should  be  ashamed  to  express  his 
desires  or  anxieties,  if  he  wishes  to  find 
Christ. 

22.   They  must  have  desired  to  speak 

with  Jesus  especially,  and  not  merely 

to  see  Him — as  Philip  has  some  doubt, 

appirently,    about   introducing    these 

Gentiles  to  Jesus.     He  tells  Andrew, 

who  was  a  ner.r  friend,  as  being  from 

the   same  town  of  Bethsaida.     ^  Tell 

Jesus.     These  disciples  did  not  seem 

ready  to  act  upon  their  own  individual 

judgment,  in  a  case  which  would  seem 

to  us  so  clear.     Yet  we  do  not  know 

the  particular  object  of  the  inquirers, 

i  except  so  far  as  we  may  infer  it  from 

I  the  discourse  of  our  Lord.     We  learn 

I  at  least  (1.)  how  we  are  to  treat  inqui- 

j  rers.     Instead    of    depending   on   our 

1  own  judgment  or  skill,  we  are  to  tell 

j  Jesus:   and  (2,)  how  we  are  to  treat 

the  Master,  with  profoundest  reverence 

I  on  all  occasions. 

1      23.  It  is  not  said  whether  the  Greeks 


224 


JOHN, 


[Age  33. 


sayingj  The  hour  is  ^  come,  that 

the  Son  of  man  should  be  glorified. 

24  Verily,  verily,    I    say    unto 

you,  ^  Except  a  corn   of  wheat 

a  c.  13.  32;  17.1.     6  1  Cor.15.SG. 

■were  admitted  to  converse  with  Jesus, 
but  it  seems  probable  that  these  words 
were  spoken  to  Philip  and  Andrew  in 
reply,  and  in  the  hearing  of  the  stran- 
gers and  of  the  disciples.  It  may  have 
been  indeed  after  receiving  the  Greeks 
and  conversing  with  them,  that  this 
discourse  was  delivered.  His  answer 
was  suggested  by  the  appearing  of 
these  Gentiles.  "He  is  led  to  look 
upon  these  heathen  hungering  after 
ealvation,  as  the  first  fruits  of  that 
abundant  harvest  which  His  death 
would  produce." — Tholuck.  ^  The  hour 
is  come.  The  time  has  arrived.  Often 
it  had  been  noted  that  ^^  Ills  hour  was 
not  yet  come."  Ch.  7  :  30 ;  8 :  20,  The 
glorification  of  Christ  bj^  His  resurrec- 
tion from  the  dead  and  His  ascension 
to  Heaven,  stood  connected  with  the 
conversion  of  the  Gentiles.  These 
Gentile  inquirers,  therefore,  made  His 
heart  leap  at  the  thought  of  all  that 
was  to  be  accomplished  through  His 
death  for  the  Gentile  world,  and  which 
now  was  so  near  at  hand.  \  That — In 
order  that — for  this  purpose,  that  lie 
should  be.  11  The  Son  of  3Ian.  This 
title  our  Lord  here  gives  to  Himself  as 
most  appropriate  to  the  case.  It  was 
as  Mediator  that  He  was  to  be  glorified 
with  the  Father — as  the  God  incarnate, 
having  undertaken  for  sinful  man,  and 
having  now  accomplished  the  work 
given  Him  to  do.  Ch.  17:  1-5.  Our 
Lord  seems  plainly  to  refer  to  the  hour 
of  His  death,  as  leading  to  that  of  His 
glory.  Luke  24 :  26. 

24.  Most  solemnly  He  now  sets  forth 
the  method  by  which  He  was  to  intro- 
duce the  glories  of  His  kingdom — not — 
as  they  had  supposed  from  His  tri- 
umphal entry  into  Jerusalem — by  set- 
ting up  His  throne  there  in  great  earthly 
splendor,  but  most  amazingly,  by  death. 
This  He  illustrates  by  reference  to  the 
laws  of  the  vegeto.ble  kingdom.  This 
He  shows  so  beautifully,  to  encour- 


fall  into  the  ground  and  die,  it 
abideth   alone  :    but  if   it  die,  it 
bringeth  forth  much  fruit. 
25  He  <=  that  loveth  his  life  shall 

c  Matt.  10.  39 ;  16.  25.    Mar.  8.  35.  Lu.  9.  24 ;  17. 33. 


age  them  when  they  should  see  Him 
shortly  led  forth  to  a  violent  death. 
His  death  was  only  wi  order  to  His 
being  glorified,  in  the  publishing  of  the 
gospel  among  the  Gentiles,  and  in  the 
conversion  of  the  nations.  1[  Corn  of 
wheat — Grain  of  wheat.  ^  And  die. 
It  is  through  death  unto  life.  Just  as 
a  grain  of  wheat  does  not  germinate 
unless  it  falls  into  the  ground,  and 
dies  there,  so  that  the  outer  covering 
rots  off  and  leaves  the  germ  to  spring 
up — so  He  could  not  set  up  His  glori- 
ous kingdom  except  by  dying,  as  they 
would  afterwards  see — Heb.  2  :  9 ; 
Phil.  2  :  8,  9 ;  Heb.  12 :  2  ;  Eph.  1 :  20, 
28.  They  should  not  be  troubled  at 
His  coming  death,  for  by  this  very 
means  they  should  see  His  kingdom 
spring  up  and  spread  abroad,  just  as  a 
seed,  cast  in  the  ground,  shoots  forth 
and  produces  fruit.  And  this  is  just 
as  absolutely  necessary  in  one  case  as 
in  the  other,  and  would  be  as  satisfac- 
tory. It  was  only  by  giving  His  life 
a  ransom — a  vicarious  sacrifice — that 
men  were  to  be  saved.  His  triumphant 
ascension  should  procure  the  Spirit's 
influence  for  men.  '*  Christ  died 
alone — He  rose  again  with  many." — 
Bede.  Observe — The  whole  world 
furnishes  a  mighty  parable,  to  which 
the  gospel  is  the  clue :  as — "When  thou 
sowest,  thou  sowest  not  that  body  which 
shall  be  but  bare  (fmere)  grain;  it  may 
chance  of  wheat,  or  of  some  other 
grain ;"  so  also  is  the  resurrection  of  the 
dead  a  sowing  of  the  body.  1  Cor.  15: 
37,  42. 

25.  This  same  Divine  law  applies  to 
the  disciples  as  well  as  to  the  Master. 
See  Notes  Matt.  10:  39;  Luke  9:  24. 
His  kingdom  was  to  be  carried  on  by 
the  instrumentality  of  His  disciples — 
and  only  as  they  submitted  to  self- 
loathing,  and  self-sacrifice  could  they 
attain  to  everlasting  life  and  glory. 
Trials  were  before  them,  and  it  was  by 


r 


Age  33.] 


CHAP.  XII. 


225 


him 


lose  ifc;  and  lie  that  hateth  his  j  am,  there  shall  also  my  servant 
life  in  this  world;  shall  keep  it  un- 
to life  eternal. 

26  If  *  any  man  serve   me,  let 
him   follow  me;    and  where  '^  I 


a  Lu.  6. 46. 
ITh.  4.  17. 


C.U.15.    lJno.5.  3.      6  c.  14.  3  ;  17.  24. 


presenting  body  and  spirit  a  living 
sacrifice,  holy,  acceptable  to  God, 
(Rom.  12:  1,)  that  they  shoukl  truly 
live,  and  live  eternally.  ^  Hateth. 
That  is,  comparatively — his  life  in  this 
world  as  compared  tvith  his  life  in,  the 
other  icorld.  He  who  values  his  pres- 
ent, temporal  livirg  less  than  his  eter- 
nal well-being,  is  the  one  who  shall 
keep — or  as  the  term  is,  shall  guard  his 
life  as  by  armed  military  defences. 
We  must  die  unto  sin  and  live  unto 
righteousness.  "If  we  must  die  in 
order  to  bring  forth  fruit,  we  ought  to 
patiently  submit  to  being  mortified  by 
God." — Calvin. 

2G.  This  applies  to  these  and  all 
others  who  might  wish  to  enter  His 
service.  Those  who  would  serve  Him 
must  follow  Him  through  tribulation 
into  glory.  So  when  He  commands 
us  "Follow Mc"' — it  is  with  this  cheer- 
ing prospect  of  entering  with  Him  into 
heaven,  whither  He  has  gone  as  our 
forerunner.  AVhat  matters  the  rough- 
ness of  the  way,  so  as  that  we  are 
going  by  the  path  He  traveled,  and  are 
soon  triumphantly  to  enter  after  Him 
into  His  rest.  ^  Where  I  am.  That  is, 
where  I  belong — in  Heaven — and  where 
I  shall  soon  eternally  be,  there  shall 
also  my  servant  be.  As  he  follows  Me, 
60  he  shall  share  my  joy  and  glory. 
Ch.  14:  8;  17:  24.  "If  we  suffer 
with  Him  we  shall  also  reign  Avith 
Him."  ^  Honour.  A  great  word  is 
this,  says  Bengel,  agreeing  with  the 
term  "glorified"  in  vs.  23.  The  ser- 
vant and  follower  of  Christ  is  here 
promised  to  be  honored  by  His  Father- 
to  be  a  sharer  of  His  own  rewards  and 
joys,  and  thus  he  should  follow  Him 
into  everlasting  glory. 

27.  Troubled.  He  had  just  now 
warned  them  against  loving,  inordi- 
nately, life,  (ease  and  convenience,)  and 
had  exhorted  them  to  disrescard  it  for 


be  :    if  '^  any  man  serve  me, 
win  my  Father  honour. 

27  Now  ^  is  my  soul  troubled, 
and  what  shall  I 


50. 


1  Sa.2.30. 
c.  13.  21. 


say  ?     Father, 

Pr.27.18.      d  Matt.  26. 33,39.     Lu.12. 


His  sake.  And  now  He  gives  expres- 
sion to  His  own  self-sacrifice,  and 
shows  how  entirely  He  yields  up  His 
own  life  for  men.  He  could  not  atone 
for  sin  without  taking  upon  Him  our 
condemnation.  And  this  sent  the 
shudder  and  horror  to  His  holy  soul, 
that  He  was  standing  in  the  sinners' 
place,  and  was  soon  to  take  the  stroke 
of  justice  due  to  rebel  men.  He  was 
possessed  of  human  feelings  in  their 
perfect  purit}'  and  repugnance  to  sin  ; 
and  we  cannot  conceive  what  must 
have  been  the  shrinking  of  His  refined 
human  nature  at  the  prospect  of  suf- 
fering the  condemnation  of  man's  sin. 
Luke  23  :  41-44.  If  ^yhat.  As  though 
He  could  not  find  words  to  express 
His  agony — and  as  though  He  was 
driven  to  such  an  extremity  as  not  to 
know  what  to  say — rather  shrinking 
within  from  the  dreadful  bitterness 
which  He  saw  was  to  come  upon  Him. 
"  This  struggle  of  choice  is  a  prelude  of 
the  straggle  inGethsemane.  The  horror 
of  death  and  the  ardor  of  obedience 
here  met." — Bengel.  It  was  not  a 
shrinking  from  mere  bodily  sufi"erings, 
for  He  had  exhorted .  His  disciples  to 
boldness  and  endurance  in  face  of  every 
torture.  It  was  an  inward,  overcom- 
ing sense  of  the  divine  wrath  which  He 
had  to  endure  as  a  substitute  for  sin- 
ners. "The  suflerings  of  His  soul  were 
the  soul  of  His  sufferings."  T  Father 
save  me.  Shall  I  say  this  ?  This  i-S 
the  struggle  of  His  soul  under  these 
inward  sufferings.  Shall  I  ask  the 
Father  to  relieve  me  from  this  work 
that  I  have  undertaken,  or  from  this 
bitter  hour  to  which  it  brings  me  ? 
This  was  doubtless  the  natural  prompt- 
ing of  His  flesh.  This  course  he  could 
have  taken.  Matt.  26  :  53.  His  human 
nature  was  keenly  alive  to  all  these 
woes  which  He  was  to  endure.  And 
should  He  seek  now  to  escape  ?     Just 


226 


JOHN. 


[Age  33, 


save  me   from  tliis  hour :    but  '^ 
for  this  cause   came  I  unto  this 
hour. 
28  Father,    glorify    thy    name. 


BO  His  soul  shrr.nk  in  Getlisemane 
■under  the  agonies  ^Yllicll  now  already 
He  forefelt.  And  the  experience  in  th  3 
garden  Avrung  from  Him  the  very  cry 
for  a  moment  -which  instantly  He 
checked,  "  Father,  if  it  be  possible,  let 
this  cap  pass  from  me.  Nevertheless, 
not  my  will,  but  thine  be  done."  It 
was  allowed  Him  so  to  express  Himself 
that  we  might  see  how  overwhelming 
were  His  afflictions  for  our  sins — and 
that  ii3  this  light.  His  willing  obedience 
might  appear  to  all.  Tf  But  for  this 
cause.  Tlius  plainly  does  He  declare 
what  it  was  that  prevented  Him  from 
seeking  deliverance  from  His  coming 
agony  and  death.  It  was  the  very 
thing  He  came  to  accomplish,  viz — to 
die  for  sinners — and,  therefore,  He 
could  not  and  would  not  di\aw  back. 
lie  gave  Himself  for  us.  His  death 
was  voluntary,  and  for  the  great  object 
of  redemption,  which  could  not  other- 
wise have  been  secured.  Luke  23 :  42. 
This  was  the  will  of  the  Father  which 
He  came  to  execute — and  this  language 
agrees  with  what  He  said  in  the  gar- 
den— "  Not  as  I  will,  but  as  thou  wilt." 
28.  Father,  glorif I/,  &c.  "By  these 
words  He  testifies  that  He  prefers  the 
glory  of  the  Father  to  all  things  else." 
—  Calvin.  He  would  have  the  Father's 
name  glorified  in  the  scheme  of  Re- 
demption— and  this  was  the  object  of 
His  work  and  obedience  even  unto 
death.  Let  thy  wisdom — thy  righte- 
ousness— thy  faithfulness — thy  mercj'-, 
be  manifest  in  this  plan,  and  let  thy 
perfections  all  shine  forth  gloriously'- 
in  the  accomplishment  of  salvation  for 
an  innumerable  multitude.  Especially 
let  the  principles  of  thj' government  be 
displayed  in  not  sparing  thy  Son,  thine 
only  Son,  but  delivering  Him  up  as  a 
sacrificial  victim  for  sinners.  T]  .4 
voice.  It  Avas  doubtless  an  audible 
sound,  though  the  words  were  not 
heard  by  all.  ^  /  have.  This  is  the 
history  of  all  the  past,  and  will  charac- 


Then  came  there  a  Toice  ^  from 
heaven,  saying,  I  have  both  glori- 
fied if,  and  -^vill  glorify  it  again. 
29  The   people    therefore,   that 


6  Matt.  3. 17. 


tcrize  all  the  future.  The  Father  had  glo- 
rified His  name,  in  all  temporal  events, 
from  the  beginning.  Christ  in  history 
is  a  revelation  of  the  Divine  glory. 
The  preparations  for  His  coming  in 
the  ancient  dispensation — His  incarna- 
tion— His  baptism  and  miracles,  and 
all  His  work,liad  been  a  manifestation 
of  the  Divine  glory.  ^  And  zcill. — 
Especially  in  His  resurrection  and 
ascension. — And  so  would  all  the 
future  course  of  our  Lord  prove  a 
revelation  of  the  Father's  perfecfions 
in  the  salvation  of  men — the  unfold- 
ing of  a  plan  corresponding  with  all 
the  preparations — "  the  wisdom  of 
God,  and  the  poAver  of  God  unto  sal- 
vation." Literally,  the  reading  is,  "I 
have  both  glorified  and  will  glorify" 
(my  name.)  Seech.  17:5.  OnsEBVE — 
The  Father  and  the  Son  are  here 
plainly  distinguished  as  distinct  per- 
sons in  the  Godhead.  They  vrho  teach 
that  the  Son  is  only  a  manifestation  of 
the  Father,  and  not  a  distinct  subsist- 
ence, are  in  grievous  error. 

20.  The  people.  Some  of  the  multi- 
tude of  bysianders.  As  the  sound 
came  from  above,  in  tones  of  majesty, 
some,  taking  it  onl}'-  in  the  lowest 
natural  way,  understood  it  to  be  thun- 
der. How  men  can  misunderstand,  if 
they  know  nothing  of  God's  words. 
Many  are  ready  always  to  refer  God's 
plainest  manifestations  to  natural 
causes  and  events.  They  make  naiure 
to  be  God:  and  make  God  to  be  no- 
thing more  than  nature.  Tf  Angel. 
These  others  take  rather  a  higher  view 
of  the  matter,  and  understand  it  as 
something  spoken  to  our  Lord  by  an 
angel.  Ihis  agrees  Avith  the  Jewish 
notion  that  God  ahvaj's  spake  to  men 
by  the  ministry  of  angels.  They  did 
not  doubt  that  something  was  uttered. 
See  Heb.  2:2;  Gal.  3 :  19.  OBSErxVE— 
Such  a  barren  naturalism  as  finds  in 
the  voice  of  God  nothing  more  than  a 
clap  of  thunder,  finds  no  life  nor  salva-^ 


Age  33.] 


CHAP.  XII. 


227 


stood  by,  and  heard  it,  said  that 
it  thundered  :  others  said;  An  an- 
gel spake  to  him. 

30  Jesus  answered  and  said, 
This  voice  came  not  because  of 
me,  but  *  for  your  sakes. 


tion  in  the  Gospel.  Yet  this  is  the 
low  view  of  some  who,  "professing  to 
be  wise,  become  fools,"  &c.  Rom.  1. 

30.  He  does  not  say  that  the  answer 
came  not  for  His  sake,  but  that  the 
voice — the  audible  tittcraticc — was  not 
needed  by  Hira.  He  had  the  secret 
assurance  in  His  own  soul.  The  Father 
and  He  were  one.  This  miraculous 
revelation  was  for  their  benefit,  that 
they  might  hear  and  understand — and 
that,  by  such  a  direct  manifestation  of 
the  Father  in  answer  to  Him,  they 
might  be  convinced  that  He  was  one 
with  the  Fathei',  and  that  His  work 
was  approved  in  Heaven.  So,  at  the 
grave  of  Lazarus,  He  spake  to  the 
Father  audibly — because  of  the  people 
that  stood  by — "  that  they  miglit  be- 
lieve that  thou  hast  sent  me."  Ch.  11: 
42.  ^  For  your  sakes.  How  tender 
was  His  regard  for  these  who  were  so 
vainly  speculating  about  what  ihcy 
would  not  understand  nor  believe. 

31.  The  judgment.  In  the  Greek  the 
•word  is  crisis.  Our  Lord  here  alreadj^ 
rises  to  a  view  of  His  triumph.  Just 
as  at  Gethsemanc,  when  He  bowed  His 
soul  in  obedient  submission  to  the  will 
of  the  Father,  Ho  was  able  to  say  to 
His  disciples,  "  Sleep  on  now,"  &c., 
and  to  go  cheerfully  forward  to  trial 
and  to  death.  He  had  just  said,  Now 
is  my  soul  troubled.  Here  Ho  has 
gotten  beyond  this  inward  agony,  and 
says.  Now  is  the  judgment,  &c.  He 
viewed  His  death  as  about  to  accom- 
plish such  grand  results.  This  was 
what  the  Spirit  was  to  convince  men 
of — "  Of  judgment,  because  the  Prince 
of  this  Avorld  is  judged."  Ch.  IG:  11. 
He  could  not  have  meant  that  this  was 
tlie  general  and  final  judgment — nor 
that  this  was  the  judgment  which  the 
world  would  pass  upon  Him.  But  now 
comes  on  the  issue  of  the  great  con- 


31  Now  is  the  judgment  of  this 
world  :  now  shall  ^  the  prince  of 
this  world  be  cast  out. 

32  And  I,  if  I  be  lifted  «  up 
from  the  earth,  will  draw  all  ^ 
men  unto  me. 

6  Lu.  10.18.  c.lG.  11.  Ac.  26. 18.  Ep.2.2.  cc.8.28. 
dEo.  5. 18. 

flict  between  "the  Prince  of  this 
world" — "the  rulers  of  the  darkness 
of  this  world"— (Eph.  6:  12}— the 
usurping  and  unlawful  "  God  of  this 
world" — and  myself,  the  true  and 
rightful  King.  The  Son  of  ]\Ian  was 
about  to  be  glorified  by  "spoiling  prin- 
cipalities and  powers,  and  making  a 
show  of  them  openly,  triumphing  over 
them  in  His  cross."  Col.  2:  15. 
Satan's  lawless  and  cruel  dominion 
was  to  be  broken  down,  and  he  was  to 
be  cast  out.  This  glorious  consum- 
mation He  foresaw  with  the  ingathering 
of  the  Gentiles,  and  the  triumphant 
dominion  of  the  Redeemer.  Thus  our 
Lord  should  bruise  the  head  of  the 
serpent  (Gen.  3  :  15)  in  the  very  event 
in  which  the  serpent  should  bruise  His 
heel.  ^  The  prir.ce,  &c.  Satan  is  a 
real  person.  He  is  called  also  "  the 
god  of  this  world."  This  he  is,  not 
of  right,  but  because  he  is  "the  spirit 
that  now  toorketh  in  the  children  of 
disobedience" — (Eph,  2 :  2) — because 
he  actually  at  present  rules  and  con- 
trols the  great  majority  of  men,  and 
has  always  done  so.  See  ch.  14 :  30  ; 
16:  11;  2  Cor.  4:  4;  Ephes.  0:  12, 
1  Be  cast  out.  This  was  to  be  done 
by  the  power  of  the  Holy  Spirit,  taking 
away  his  dominion  and  casting  him  out 
from  his  unlawful  rule  of  men's  hearts. 
This  result  could  be  secured  only  by 
Christ's  death — "leading  captivity 
captive,  and  receiving  gifts  for  men." 
The  consummation  would  be  gradually 
brought  about.  But  the  result  was 
virtually  attained  in  His  death.  See 
Luke  10:  18;  Col.  1:  18-20.  Acts 
2(3:  18;  1  Cor.  15:  25,  20;  Rev,  20: 
14.  Here  is  a  fulfillment  of  the  first 
promise,  that  the  seed  of  the  woman 
shall  bruise  the  serpent's  head.  Gen. 
3:   15. 

32.  Be  lifted  up.     The  same  term  is 


228 


JOHN. 


[Age  33. 


83  (This  he  said,  signifying  ' 
what  death  he  should  die.) 

34  The  people  answered  him, 
We  have  heard  ^  out  of  the  law  ' 

ac.18.3.'.     iPs.89.3G,37;  110.4.  Is.  9.7.     cRo.5.18. 


used  in  ch.  3  :  14,  and  ch.  8 :  28.  Here 
it  may  even  point  further  and  include 
His  glorification  ;  though  the  main  idea 
is  that  of  His  death — His  lifting  up 
upon  the  cross — which  would  carry 
along  with  it  the  reward  of  His  soul's 
travail,  in  the  salvation  of  multitudes. 
The  "?/"  does  not  express  here  any 
doubt  or  uncertainty.  It  is  elsewhere 
so  employed  to  signify  rather  the 
certainty — as  sure  as  I  shall  be  lifted  up. 
In  Ephes.  3 :  2,  it  has  this  meaning : 
''If  ye  have  heard"  means,  since  ye 
have  heard.  ^  Will  draw.  The  term 
here  used  signifies  a  gentle  but  effectual 
drawing.  It  is  difTereut  from  the  word 
to  draio  by  violence — to  drag.  "Thy 
people  shall  be  willing  in  the  day  of 
thy  power.''''  Ps.  110.  He  doth  persuade 
and  enable  us  to  embrace  Him.  •[[  All, 
The  word  "7??m"  is  not  expressed  in 
the  Greek,  but  is  implied — as  the 
^^  cdl"  is  masculine — and  refers  first 
of  all  to  persons.  The  Father  is  said 
to  draiLi  men  before  Christ's  death. 
Ch.  6:  44.  But  Christ  when  ''lifted 
up,''^  should  draw  to  Himself.  The 
term  is,  to  myself.  The  crucified, 
expiatina:  Saviour  would  be  the  great 
object  of  faith.  Ch.  11 :  52.  The  term 
"a/Z"  here  used  in  reference  to  men, 
means  all  without  distiiiction ;  not  all 
without  exception — all  nations,  and  not 
the  Jews  alone.  The  old  Latin  trans- 
lation reads,  "I  will  draw  all  things 
to  me."  But  the  term  is  masculine. 
Yet  the  universal  term  is  used  to  sig- 
nify how  extensively  this  drawing 
should  be  carried  on,  including  things 
as  well  as  men — all  agencies  and  re- 
sources— and  it  is  elsewhere  said  that 
"He  shall  gather  together  in  one,  all 
things  in  Christ,  both  which  are  in 
Heaven,  and  which  are  on  earth,  even 
in  Him."  Eph.  1 :  10.  The  verse  Adiich 
immediately  follows,  (33)  shows  that 
this  was  spoken  in  regard  to  the  mode 
and  results  of  His  death.     This  was  tlie 


that  Christ  abideth  for  ever  :  and 
how  sayest  thou,  The  Son  of  man 
must  be  lifted  up?  who  is  this 
Son  of  man? 


way  in  which  Satan  was  to  be  spoiled 
of  his  dominion  over  men.  His  Spirit 
was  to  be  outpoured,  and  men  were  to 
be  drawn  by  almighty  constraints. 
The  ideas  included  are — 1.  That  all 
men  without  excej^tion  should  become 
the  subjects  of  His  mediatorial  govern- 
ment.— 2.  That  all  men,  without  dis- 
tinction, should  become  the  objects  of 
His  invitations  in  the  Gospel. — 3.  Thi.'t 
all  whom  the  Father  has  given  Him, 
should  be  put  in  possession  of  the  bless- 
ings of  His  salvation. — Brown.  His 
death  should  make  a  full  atonement 
for  sin — open  the  way  to  the  universal 
oflFer,  and  procure  the  gift  of  the  Holy 
Spirit  as  the  all-sufficient  influence  for 
drawing  all  classes  of  sinnei-s  to  Him. 
It  is  not  meant  to  say  that  He  will  con- 
strain all  men  to  actually  embrace  His 
salvation — and  we  know  from  Scripture 
and  from  observation  that  all  men  are 
not  saved.  But  He  has  provided  for 
bringing  His  own  people  to  embrace 
Him,  in  away  that  is  perfectly  consis- 
tent with  their  freedom,  and  makes 
them  free.  They  are  draivn,  not  driven. 
Observe — The  attractions  of  the 
CROSS.  Christ  by  His  cross  will  draw 
to  Himself  not  only  men  of  all  classes 
and  climes,  but  all  human  interests 
and  resources — all  commerce — all  en- 
terprise—all art  and  science— all  wealth 
and  power  in  the  world.  Hence,  His 
loving  church  is  described  as  singing, 
"  Draw  me,  we  will  run  after  thee." 
Sol.  Song  1  :  4. 

33.  The  ''lifting  up'"'  was  a  pro- 
phetic allusion  to  the  mode  of  His  death 
by  crucifixion.  Literally,  it  reads, 
"  by  what  death  He  was  about  to  die." 
Ch.  18:  32,  refers  to  this;  and  John, 
after  the  event,  understands  the  refer- 
ence distinctly,  and  here  throws  in  this 
explanation, 

34.  They  rcplj'-  to  His  remark  about 
His  coming  death,  that  Ho  cannot  bo 
the  IMessiah  for  this  very  reason,  that 


Age  33.] 


CHAP.  XII. 


229 


35  Then  Jesus  said  unto  them, 
Yet  a  little  time  is  the  light "  with 
you.  ^  Walk  while  ye  have  the 
light,  lest  darkness  come  upon 
you :,  for  he  °  that  walketh  in  dark- 

o  c.  8. 12.      6  Jer.  13. 16.      c  c.  11 .  10. 


the  Messiah  of  the  Law,  (the  Old  Tes- 
tament,) is  represented  as  "abiding," 
or  continuing  forever.  They  referred 
to  passages  such  as  Ps.  89:  0  ;  86:  37; 
110:  4;  Ezek.  37:  25;  Isa.  9:7; 
Dan.  7:  13,  14.  They  overlooked, 
however,  the  other  class  of  passages 
which  represented  Him  as  a  suffering, 
dying  Messiah.  Isa.  53.  Yet  the  Jews 
applied  these  latter  passages  to  Christ 
before  He  came.  ^  Hoiv  sayest  thou. 
He  had  not  used  these  terms  ou  this 
occasion,  but  in  the  parallel  declara- 
tion to  Nicodemus.  Ch.  3  :  14.  SeeCh. 
8 :  28.  \  Who  is.  They  pretend  not 
to  know  to  whom  He  can.  refer,  and 
ask  whom  He  means  by  the  title  "Son 
of  Man,"  as  applied  to  such  a  case — 
hinting  too  that  this  "  Son  of  Man," 
thi'i  dying  Son  of  Man  is  not,  and  cannot 
be  the  same  as  was  described  in  their 
scriptures.  This  was  not  a  common 
title  of  the  Messiah,  as  wo  infer,  though 
tlie  prophets  had  plainly  designated 
Him  as  to  be  a  man.  Zech.  6 :  12. 
And  in  Dan.  7:  13,  the  very  title  is 
found,  "  Son  of  Man,"  and  is  thus 
Quoted  by  our  Lord.  Matt.  24:  30; 
26:  64.     See  Ps.  80:  17. 

35.  In  this  reply  our  Lord  answers 
them,  not  directly,  but  indirectly, 
speaking  of  Himself  as  the  Light,  and 
exhorting  them  to  make  a  faithful  use 
of  His  presence.  The  prophets  had 
gpoken  of  the  Messiah  as  the  Light  that 
was  to  lighten  the  Gentiles.  See  Ch. 
8:  12;  9:  4,  5.  And  He  would  not 
stop  to  argue  with  them  further,  but 
only  urge  upon  them  their  duty,  in 
view  of  their  opportunity  as  fast  pass- 
ing away.  If,  in  their  reference  to  the 
Old  Testament,  they  had  thought  of 
Ps.  89 :  36,  this  answer  of  our  Lord  is 
a  happy  turn  given  to  the  subject. 
"His  seed  shall  endure  forever,  and 
bis  throne  as  the  sun  before  me." 
^  With  you — Or,  amongst  you.  Ch,  1 : 
20 


ness,    knoweth    not    whither    he 
goeth. 

36  While  ye  have  light,  believe 
in  the  light,  that  ye  may  be  '^  the 
children  of  light.     These  things 


riEp.5.8. 


4-9.  \  Walk,  He  alluded  to  the  fact 
that  soon  He  was  to  leave  the  world, 
and  instead  of  caviling  about  His 
death,  and  using  it  as  an  objection 
against  His  Messiahship,  they  should 
make  the  best  use  of  His  instructions 
and  invitations.  They  would  under- 
stand the  figure  from  Ilis  frequent  use 
of  it  in  reference  to  Himself.  *{  While 
ye  have.  He  did  not  refer  only  to  His 
departure  from  the  world,  but  also  to 
the  continuance  of  their  opportunities 
as  a  nation.  T[  Lest  darkness.  This 
He  warned  them  of — the  approaching 
darkness  which  was  to  come  upon  this 
rebellious  nation — and  the  darkness 
that  must  sooner  or  later  overtake  all 
who  do  not  improve  the  light.  They 
who  work  not  while  it  is  day  will  find 
the  night  coming  upon  them,  in  which 
no  man  can  work.  Ch.  9:4.  ^  Come 
upon  you — overtake  you  by  surprise.  See 
1  Thess.  5:4;  Jer.  13:  16.  "Dark- 
ness is  here  the  period  when  the  Sal- 
vation is  no  longer  personally  among 
them,  the  result  of  which  is,  that  the 
step  is  no  longer  secure."  ^  Knoweth 
not.  This  is  the  disadvantage  if  their 
walking,  (or  attending  to  their  highest 
concerns,)  should  be  postponed  till 
after  the  Light  had  gone  away  from 
them.  He  who  walketh  in  the  dark- 
ness of  natural  ignorance  and  sinful 
prejudice,  without  the  Light  of  the  Sun 
of  Righteousness,  has  no  security — 
walks  without  knowing  where  his 
course  leads,  or  will  end,  or  how  soon 
he  may  step  into  destruction. 

36.  While  ye  have  light.  Rather, 
"  the  Light."  They  ought  earnestly 
to  believe  in  Him  as  the  true  Light, 
while  they  had  the  benefit  of  His  Per- 
sonal insti'uction  and  of  His  gospel 
invitation.  This  was  the  only  way  in 
which  they  could  become  the  children 
of  light.  Ch.  1:  12;  8:  12;  Ephes.  5: 
8.     "Now  are  ye  light  in  the  Lord. 


230 


JOHN. 


[Age  33. 


gpake  Jesus  and  departed,  and  did 
bide  himself  from  them. 

Tf  37  -But  though  he 

had  done  so  many  miracles  before 

them,  3-et  they  believed  not  on  him: 

38  That  the  saying  of  Esaias  the 

prophet  might  be  fulfilled,  which 

Walk  as  children  of  the  light,"  ^  De- 
parted. He  probably  went  to  Bethany. 
Luke  21 :  37.  But  it  is  very  signifi- 
cantly said  that  He  "  did  hide  Himself 
fi-oni  them."  Already  while  He  warned 
them  to  receive  His  instructions  Avith  a 
believing  spirit,  He  withdrew.  Men 
often  cavil  amidst  all  God's  faithful 
•warnings,  and  while  they  cavil,  He 
departs— hides  Himself  from  them. 
Yet  while  He  withdraws.  He  utters 
His  entreaty  to  believe.  By  this  with- 
drawal He  signified  Avhat  should  after- 
wards occur  to  them.  Matt.  23 :  39. 
How  sadly  the  Jews  now  grope  in 
darkness  !  So  do  many  Gentile  unbe- 
lievers Avho  boast  of  having  most  abun- 
dant Light.  "Professing  themselves 
to  be  wise,  they  have  become  fools." 


The  FiKST  Division  of  John's  narra- 
tive is  now  drawing  to  a  close,  with  some 
general  reflections  of  the  Evangelist, 
(vss.  37-43,)  and  with  a  summary  of 
Christ's  commission,  vss.  43-50.  Thus 
far  he  has  given  the  History  of  Christ's 
glorification  by  His  acts,  discourses  and 
conjlict  loith  the  Jews.  From  this  he 
passes  in  ch.  13,  to  show  the  manifes- 
tation of  His  glory,  in  His  sufferings, 
death  and  resurrection.  See  Introduc- 
tion— "  Object.''^ 


§  126.  Reflections  upon  the  unbe- 
lief OF  THE  Jews. — Jerusalem. 

Matt.        I       Mark.        I       Luke.      I         John. 

I  I  1 12.37-50. 

37.  The  Evangelist,  who  had  lived 
to  see  the  threatened  desolations 
come  upon  the  Jewish  people,  traces 
here  tlie  righteous  fulfillment  back  to 
their  unbelief.  He  refers  back  to  the 
abundant  evidence  which  Christ  had 


he  spake,  ^  Lord,  who  hath  be- 
lieved our  report  ?  and  to  whom 
hath  the  arm  of  the  Lord  been 
revealed  ? 

39  Therefore  they  could  not  be- 
lieve, because  that  Esaias  said  ^ 


given  them,  in  His  frequent  miraculous 
works  to  confirm  His  Divine  mission, 
and  to  prove  His  Divinity.  ^  So  many. 
This  term  may  mean  rather  so  great, 
as  in  ]\latt.  8:  10.  But  miracles  both 
great  and  many  He  had  wrought.  See 
ch.  9:  16;  15:  24.  T[  Before  them. 
Before  the  Jewish  people.  ][  They  be- 
lieved not.  The  majority  of  them  be- 
lieved not.  This  fact  of  His  not  having 
been  received  by  His  own  countrymen, 
might  be  brought  up  in  evidence 
against  His  claims,  as  though  they 
had  not  been  well  supported.  But  it 
was  not  for  lack  of  miracles,  but  in 
defiance  of  them,  and  notwithstanding 
every  such  testimony  from  on  high. 
This  the  Evangelist  would  have  to  be 
well  understood,  as  the  ministry  of 
Christ  was  now  drawing  to  a  close. 

38.  That  the  saying.  Isa.  53 :  1. 
"John  does  not  mean  that  the  predic- 
tion laid  a  necessity  on  the  Jews :  for 
Isaiah  (53:  1;  see  Rom.  10:  16)  uttered 
nothing  but  what  the  Lord  revealed  to 
him  from  the  secret  treasures  of  His 
purposes.  Indeed  it  must  have  hap- 
pened, though  the  prophet  had  not 
spoken  of  it." — Calvin.  This  event  is 
here  noted  as  a  fulfillment  of  Isaiah's 
prediction.  That  he  referred  to  the 
times  of  the  Messiah,  and  to  this  very 
unbelief  of  the  Jews,  is  plain  from  the 
whole  passage.  Of  course  the  result 
did  not  take  place  in  order  that  the 
prophecy  might  be  fulfilled — but  the 
result  was  foreseen  by  God,  and  in  the 
Divine  counsel  it  formed  one  feature 
of  that  comprehensive  purpose  which 
covers  all  issues  and  events.  Chrysos- 
tom  well  remarks:  "It  was  not  be- 
cause Isaiah  said  so,  that  they  did  not 
believe,  but  because  they  would  not 
believe  Isaiah  said  this." 

39.  "  In  this  passage  he  speaks  of 


Age  33.] 


CHAP.  XII. 


231 


40  He  liatli  blinded  their  eyes, 
and  hardened  their  heart;  that 
they  should  not  see  with  their 
ej'es,  nor  understand  with  their 
heart,  and  be  converted,  and  I 
should  heal  them. 


tho  hardness  by  "which  God  punishes 
the  wickedness  of  an  ungrateful  peo- 
pU\" — Calvin.  \  They  could  not.  There 
was  an  inability  to  believe.  This  is 
explained  in  the  words  that  follow. 
It  grew  out  of  a  blindness  of  mind  and 
hardness  of  heart.  It  was  no  less  an 
inability  because  it  was  one  of  the 
mind  and  heart.  This  is  the  very  kind 
of  inability  belonging  to  the  case. 
They  were  not  idiots  nor  madmen. 
Yet  they  are  not  to  be  excused  be- 
cause their  resistance  of  the  light  was 
so  stubborn  that  they  could  not  see. 
^  Because  that.  The  Jewish  people 
were  they  whose  character  was  de- 
scribed by  Isaiah,  and  therefore,  in 
the  circumstances,  it  could  not  be  that 
they  would  believe.  They  were  the 
people  to  whom  this  prophecy  applied. 
Tf  Said  again.     Isa.  6  :  9,  10. 

40.  lie  hath  blinded,  &c.  Here  God 
is  represented  as  having  an  agency  in 
this  sad  result.  The  passage  of  the 
prophet  explains  this.  He  is  there 
ordered  to  "Go  and  make  the  heart 
of  that  people  fat,"  &c. — that  is,  to  do 
what  would  surely  have  this  effect — 
to  go  on  preaching  where  the  result 
would  be  only  to  harden  the  people 
nud  blind  them  with  the  very  light 
itself.  Yet  this  was  no  fault  of  his 
preaching,  or  of  the  .light,  but  the 
fault  of  their  own  unbelief,  because 
this  was  foreseen  as  the  result  of  God's 
dealings  and  teachings,  that  they 
should  onl}'  grow  harder  and  blinder. 
He  is  spoken  of  here  as  directly  doing 
what  was  only  the  consequence  of  His 
kindest  treatment,  and  because  of  the 
wickedness  of  their  hearts.  1[  Tliat. 
So  that  this  is  the  result  aiid  not  the 
object  of  God's  dealing.  God  did  not 
interfere  to  prevent  them  from  seeing, 
&c.,  but  He  purposely  permitted  them 
to  go  on  and  resist  the  truth,  and  suf- 


41  These  things  said  Esaias, 
when  '^  he  saw  his  glory,  ond 
spake  of  him : 

42  Nevertheless,  among  the  chief 
rulers  also  many  believed  on  him, 
but "  because  of  the  Pharisees  they 

a  Is.  6.1.        5  c.  9.  22. 

fer  all  tha  hardening  consequences. 
His  dealings  were  abused  by  them  to 
the  same  effect,  so  that  this  result  was 
realized — of  their  not  seeing,  &c.  A 
fearful  curse  of  sin  is  this — that  it  has 
a  natural  tendency  to  wax  worse  and 
worse.  1[  Be  converted,  &c.  Literallj'-, 
convert  or  turn,  in  the  active  sense. 
AVliile  it  is  true  that  men  are  rcjene- 
rated  {i.  e.  passively  by  God's  act)  it  is 
also  true  that  in  consequence  of  this, 
they  do  turn  actively.  The  h.-^rden- 
ing  process  goes  on  in  conformity 
with  the  laws  of  the  natural  mind  and 
heart.  The  contrary  process  is  indi- 
cated here.  If  they  had  seen  and  un- 
derstood the  truth,  and  had  turned 
from  their  evil  way,  He  would  have 
healed  them. 

41.  That  Isaiah  really  spake  of  these 
very  times  of  Christ,  is  here  stated. 
Therefore,  the  passage  was  truly  a 
prediction  of  wiiat  came  to  pass  under 
the  Evangelist's  qjq.  It  was  a  prophecy 
of  the  rejection  of  Christ  the  Messhih, 
by  His  own  people.  John  had  been 
led  by  the  Spirit  to  see  also  that  Isaiah 
was  in  that  context,  (ch.  6,)  speaking 
of  the  same  person  of  whom  John  hire 
speaks,  viz — of  the  Lord  Jesus  Christ. 
Yet  the  prophet  calls  Him  Jehovah — 
and  says  that  he  saw  Him.  He  could 
have  seen  only  the  Schecinah,  whose 
glory  filled  the  temple.  This  was  the 
visible  manifestation  of  Jehovah,  which 
symbolized  the  Lord  Jesus,  "  who  is 
the  brightness  of  the  Father's  glory." 
Therefore,  John  saj^s  it  was  the  ^les- 
siah's  gloi'y  that  Isaiah  saw — and,  of 
course,  he  thus  declares  that  Christ, 
of  whom  he  himself  was  speaking,  was 
the  Jehovah  whom  Isainh  saw.  See  1 
Cor.  10:  4.  "No  man  hath  seen  God 
at  any  time."  But  Isaiah  says  that 
he  saw  Jehovah.  Isa.  6:  5 — and,  hence, 
it  must  have  been  the  only-begotten 


232 


JOHN. 


[Age  33 


did    not   confess  liim,  lest    they 
sliould  be  put  out  of  the  syna- 
gogue : 
48  For  ""  they  loved  the  praise  of 


Son  that  he  saw,  who  hath  revealed  or 
manifested  the  Father.  Here  is  a 
direct  and  clear  proof  of  the  divinity 
of  our  Lord. 

42.  Nevertheless.  Though  the  people 
as  a  body,  rejected  Christ,  yet  some 
believed  in  the  way  here  stated. 
^  Chi"/  rulers.  These  were  not  such  as 
Nicodemus,  Joseph  of  Arimathea  and 
others,  members  of  the  Sanhedrim  or 
chief  council.  For  that  this  belief  was 
not  of  a  saving  nature,  or  such  as  was 
reqvxired,  is  manifest  from  its  opera- 
tion. It  did  not  lead  to  self-denying 
devotedness.  They  had  a  conviction 
of  His  claims  so  far  as  to  have  yielded 
to  the  evidence  of  His  miracles.  They 
believed  Him  to  be  a  teacher  sent  from 
God,  as  Nicodemus  did  at  the  first, 
(ch.  3:  1,)  but  they  were  not  savingly 
enlightened  hj  ovir  Lord's  inward 
teaching,  as  Nicodemus  afterwards 
was.  ^  The  Pharisees.  These  were 
the  bitter  opposers  of  our  Lord,  and 
their  influence  was  supreme  in  the 
council.  ^[  Confess  Ilini.  Make  a 
public  profession  of  adherence  to  Him 
as  Nicodemus  and  Joseph  did.  Ch.  19: 
38,  39.  T[  Be  put  out.  They  had 
passed  a  decree  that  if  any  man  did 
confess  Christ,  he  should  be  excom- 
municated. This  was  a  serious  dam- 
age.  See  ch.  9:  22,  and  Notes. 

43.  For.  The  reason  for  their  de- 
clining to  confess  Christ  before  oppo- 
sers is  here  given.  They  cared  more 
for  human  applau.se  than  for  the 
approbation  of  God.  The  term  here 
rendered  "praise,"  means,  commonly, 
honor  or  fflort/,  and  the  passage  refers 
back  to  that  saying  of  our  Lord,  where 
the  same  word  is  used,  (ch.  5:  44,)  where 
He  showed  the  great  hindrance  in  the 
way  of  men's  believing  in  Him,  if  their 
position  or  disposition  led  them  to  live 
on  the  popular  favor,  and  to  "receive 
honor,  ("praise")  one  of  another, 
instead  of  that  which  cometh  from  God 


men  more  than  the  praise  of  God. 
44  Jesus  cried  and  said,  He  ^  that 
believeth  on  me,  believeth  not  on 
me,  but  on  him  that  sent  nie. 

5  Mar.  9.  37.    IPe.  1.21, 

only."  These  were  public  men — high 
in  office — and  they  could  not  face  the 
opposition  and  scorn  wliich  they  must 
incur  by  confessing  Christ.  They  had 
rather  wait  to  see  if  He  would  not  yet 
come  forth  as  a  political  deliverer,  and 
temporal  king,  so  that  it  might  be  safe 
to  confess  Him.  Men  who  occupy 
public  office  and  "receive  honor 
("praise")  one  of  another,  without 
seeking  the  honor  that  cometh  from 
God  only,"  are  still  exposed  to  the  same 
temptation  of  rejecting  Christ's  claims. 
This  is  the  danger  of  political  life. 
INLany  chief  rulers  are  afraid  to  confess 
Christ  publicly  for  fear  of  opposers — 
and  lest  they  should  be  put  out  of 
political  society  and  office  on  this 
account  by  otfending  the  open  enemies 
of  Christianity.  Yet  public  men  are 
entrusted  with  a  great  influence  and  a 
weighty  responsibility — and  their  open 
profession  of  Christ  has  a  great  effect 
upon  the  public  mind.  They  are 
bound  to  use  this  influence  for  Christ. 
God  records  in  Heaven  the  reason  of 
their  declining  to  own  Christ  before 
men,  just  as  it  is  here  recorded.  The 
duty  of  professing  Christ  before  men 
is  plainly  laid  down  in  the  Scriptures. 
If  there  were  no  public  professors  of 
Him,  there  could  be  no  church  and  no 
ordinances,  and  the  religion  of  Christ 
could  not  be  kept  up  among  men. 
Therefore,  it  is  required  of  those  who 
hope  in  Christ  and  receive  Him  as  a 
Saviour,  to  acknowledge  Him  publicly, 
and  to  strengthen  the  church  and  cause 
of  Chi-ist  on  earth  by  their  open  testi- 
mony. "With  the  mouth,  confession 
is  made  unto  salvation."  llom.  10:  10. 
44.  John  here  adds  the  testimony''  of 
our  Lord  to  the  same  effect,  and  thus 
confirms  his  remarks  in  the  preceding 
verses,  about  the  unbelief  of  the  people. 
These  words  may  be  a  continuation  of 
our  Lord's  discourse,  (vs.  36,)  which  was 
there  cut  short,  or  they  may  be  gath- 


Age  33.] 


CHAP.  XII. 


233 


45  And  he  that  seeth  me,  seeth 
him  that  sent  me. 

46  I  *  am  come  a  light  into  the 
world,  that  whosoever  believeth  on 
me  should  not  abide  in  darkness. 

47  And   if  any  man  hear   my 


ered  from  His  previous  discourses,  as 
already  given  by  John.  The  terms, 
however,  seem  to  imply  that  this  sol- 
emn language  was  delivered  on  this 
occasion.  He  '■'■cried  and  said,^'  repeat- 
ing  in  substance  His  previous  testimonies 
in  a  kind  of  summary  as  He  dreio  -near, 
now,  to  the  close  of  His  labors  tvith  the 
unbelieving  ■multitude,  and  was  about  to 
give  Himself  more  exclusively  to  the  edifi- 
cation and  comforting  of  His  disciples. 
His  claims  were  really  the  claims 
of  the  Father,  also,  whom  the  Jews 
professed  to  worship.  And  so  the 
believing  in  Him  was  not  co)ifined  to 
Him,  but  was  essential  to  a  proper 
belief  in  the  Father  Himself.  So  He 
said  afterwards  to  His  disciples.  "Ye 
believe  in  God — believe  also  in  Me." 
This  doctrine  He  had  constantly  urged 
upon  this  disbelieving  people  who  so 
falsely  professed  their  belief  in  Jeho- 
vah. He  did  the  same  works  as  the 
Father  did,  and  this  passage  declares 
His  essential  oneness  with  the  Father. 
Ch.  5:  17,  20,  36;  ch.  10:  25-37.  He 
taught  the  very  doctrine  which  He  was 
sent  to  teach.  Ch.  5:  20-23;  30:  8-38. 

45.  Seeth,  &c.  This  is  something 
further.  This  was  as  much  as  to  say, 
in  the  strongest,  plainest  terms,  that 
He  was  so  positively  one  with  the 
Father,  that  whoever  saw  Him,  did 
really  see  the  Father.  So  He  said  to 
Philip,  when  he  asked  Him  saying, 
"  Show  us  the  Father,  and  it  sufficeth 
us."  Ch.  14:8.  He  had  come  to  shDw 
the  Father.  He  was  "  the  express 
image  of  His  person" — as  the  wax 
bears  the  express  image  of  the  seal. 

46.  A  light,  &c.  So  in  vs.  35  He 
had  referred  to  Himself  as  the  Light 
which  they  might  improve  if  they 
would.  John  calls  Him  the  true  Light. 
The  term  as  applied  to  Christ  is  not 
the  same  as  applied  to  John  the  Bap- 

20* 


words,  and  believe  not,  I  judge 
him  not :  for  I  came  ^  not  to  judge 
the  world,  but  to  save  the  world. 
48  He  that  rejecteth  me,  and 
receiveth  not  my  words,  °  hath  one 
that  judgeth  him :  the  word  that 

6  c.  3. 17.    cDe.18. 19.  Lu.  9.26. 


tist,  who,  though  he  was  a  burning 
and  shining  light — was  only  a  la?np  or 
lantern,  that  needed  to  be  lighted  up, 
and  did  not  shine  of  itself.  Christ 
now  professes  again  that  He  comes  as 
the  "Light  to  lighten  the  Gentiles  and 
the  glory  of  His  people  Israel."  Luke 
2:  32.  In  ch.  8:  12,  He  called  Him- 
self "  the  Light  of  the  world."  See  ch. 
1:9;  3:  19.  ^  That.  This  was  His 
gracious  object  —  to  give  men  light 
upon  their  path.  Reason  and  philoso- 
phy cannot  give  us  the  light  necessary 
for  salvation.  He  "brought  life  and 
immortality  to  light,"  in  the  gospel. 
Hence,  "  this  is  the  condemnation,  that 
light  is  come  into  the  world,  and  men 
loved  darkness  rather  than  light,  be- 
cause their  deeds  were  evil."  Ch.  3:  19. 
^  xibide — remain,  continue.  This  im- 
plies that  men  are  in  darkness  by 
nature.  See  ch.  3  :  36.  The  object  of 
our  Lord  in  coming  into  the  world, 
was  to  provide  a  way  of  escape  from 
natural  ignorance  and  error,  so  that 
men  should  not  remain  in  their  original 
estate  of  sin  and  misery.  The  term 
darkness  is  used  to  signify  sin  and 
error,  as  in  John  3 :  19;  1  John  1 :  5. 
It  denotes  also  the  misery  of  God's 
withdrawment.  Ch.  8:  12. 

47.  I  judge  him  not.  This  remark  is 
qualified  and  explained  by  what  imme- 
diately follows.  It  was  not  Oirist's 
object  or  pleasure  now  to  punish  men, 
but  to  provide  for  their  salvation. 
Instead  of  destroying  the  race  for  the 
sinfulness  of  that  estate  into  which 
they  fell.  He  came  in  order  that  they 
might  not  perish  but  have  eternal  life. 
He  came  not  to  judge  the  world  at  this 
time,  but  to  save  the  world.  Hereafter 
He  will  come  as  Judge  of  quick  and 
dead. 

48.  The  word,  &c.  This  solemn  fore- 
warning was  most  appropriate  to  the 


234 


JOHN. 


[Age  33. 


I   have   spoken,  the   same   shall 
judge  liim  in  the  last  day. 
49  For  I  have  not  spoken  of 
myself;  but  the  Father  which  sent 
me,  he  gave  me  a  commandment, 


close  of  our  Lord's  labors  with  this 
unbelieving  people.  It  would  not  need 
that  He  should  judge  or  condemn  them. 
They  would  stand  condemned  by  the 
iaithfulness  of  His  labors.  His  warn- 
ings, olfers  and  promises  would  testify 
against  them — and  leave  them  no  pos- 
sibility of  excuse.  Such  words  would 
judge  them:  as  '■^  If  any  vian  thirst,  let 
him  come  unto  me  and  drink.^'  ^'Except 
a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God."'  Observe — 1.  The 
condemnation  of  the  sinner  is  not  arbi- 
trary, nor  does  God  take  pleasure  in 
it,  nor  is  this  what  Christ  has  come 
for.  2.  A  guilty  conscience  needs  no 
accusei\  3.  Every  mouth  will  be 
stopped  at  the  judgment  seat  of  Christ. 
4.  The  very  message  of  grace  and  sal- 
vation, now  rejected  by  the  sinner, 
will  rise  up  in  his  memory  to  condemn 
him,  and  will  show  his  condemnation 
to  be  just,  before  the  universe.  5. 
There  is  a  clear  propriety  in  the  final 
judgment — and  if  Christ  did  not  come 
ns  the  judge,  the  sinnei-'s  own  memory 
and  conscience  would  utter  his  sentence 
in  overwhelming  tones.  "  Out  of  thine 
OAvn  mouth  will  I  judge  thee." 

49.  See  ch.  5:  30;  7:  16,  17,  28, 
29 ;  8 :  26,  28,  38.  This  message  of 
Christ  is  not  that  of  a  mere  man — nor 
can  men  escape  the  judgment  that  it 
necessarily  brings — for  it  comes  from 
God  the  Father  Almighty,  and  Christ 
comes  as  His  messenger  and  ambassa- 
dor to  men.  Therefore,  the  words 
which  He  has  spoken  are  of  the  high- 
est authority,  and  if  rejected,  will  carry 
their  own  condemnatory  sentence  with 
them  in  the  soul  forever.  "What  an 
awful  judgment  must  Christ's  invita- 
tions pass,  in  the  bosom  of  the  lost  sin- 
ner. HoA7  will  the  words,  "Come 
unto  me  all  ye  that  are  Aveary,"  con- 
demn him  long  as  his  memory  endures. 
How  will  they  stir  up  new  pangs  of 


what  I  should  say,  and  what   I 
should  speak. 

50  And  I  know  that  his  com- 
mandment ""  is  life  everlasting : 
whatsoever  I  speak  therefore,  even 


o  1  Jno.3.23. 


remorse  in  the  guilty  conscience. 
^  A  commandment.  An  authoritative 
commission.   Ch.  10:  18. 

50.  /  know.  Our  Lord  here,  in  clo- 
sing His  public  discourses,  sets  His 
solemn  seal  to  His  message.  He 
declares  His  own  testimony  as  to  its 
vital  importance  as  from  the  God  of 
Heaven  to  lost  men — the  only  way  of 
salvation.  *\\  Life  everlasting.  Christ's 
commission  frcm  the  Father  was  the 
only  mode  of  procuring  and  revealing 
everlasting  life  for  men.  And  the 
pi-oper  knowledge  and  acknowledgment 
of  the  Father  and  Son  in  their  work 
of  redemption,  is  life  everlasting.  Ch. 
17:  3.  John  repeats  this  doctrine  in 
1  John  5:  20.  "This  is  the  true  God 
and  eternal  life,"  viz — this  revelation 
of  God  by  Christ  Jesus — of  God  as 
reconciling  the  word  unto  Himself. 
Eternal  life  can  be  obtained,  therefore, 
only  by  believing  in  Christ,  accepting 
His  finished  work,  and  looking  to  Him 
as  the  way  and  the  truth  and  the  life. 
In  this  solemn  manner  our  Lord  brings 
His  public  preaching  to  a  close.  It 
was  as  much  as  to  say,  "  I  have  done — 
I  have  delivered  my  message.  It  is  of 
most  vital  concern  to  every  man.  It 
is  the  only  plan  of  everlasting  life  for 
sinners.  It  is  from  the  maker  of 
Heaven  and  earth.  I  know  that  it  is 
the  only  way  of  life  eternal.  He  who 
rejects  it,  therefore,  rejects  everlasting 
life."  John,  in  his  1st  Epistle,  refers 
to  this  solemn  declaration  when  he 
says,  "  This  is  the  record,''  (as  though 
all  the  Scripture  were  summed  up  in 
this,)  "that  God  hath  given  to  us  eter- 
nal life,  and  this  life  is  in  His  Son." 
"  These  things  have  I  w;  itten  unto  you, 
that  ye  may  knoxo  that  ye  have  eternal 
life,  and  that  ye  may  believe  on  the 
name  of  the  Son  of  God.  1  John  5  :  11, 
13.  It  is  iu  regard  to  this  substance 
of    Christ's    testimony   that   he  says, 


Age  33.] 


CHAP.  XIII. 


235 


as  the  Father  said  unto  me,  so  I 
speak. 

CHAPTER  XIIT. 

T["\TOW  '^  before  the 
±\  feast  of  the  pass- 

a  Matt.  :G.  2,  ic. 

*'  ITe  that  bclieveth  not  God,  hath  made 
Hini  a  linr,  because  he  believeth  not 
the  rccor'l  that  God  gave  of  His  Son." 
1  John  5  :  10.  Obsekve — ^latthew, 
Mark  and  Luke  have  here  added  our 
Lord's  taking  leave  of  the  temple,  with 
His  predictions  of  its  destruction,  and 
of  the  persecution  of  the  disciples — the 
signs  of  His  coming  to  destroy  Jerusa- 
lem and  the  Jewish  polity — with  the 
parables  illustrating  His  final  coming 
to  judgment. 

This  closes  the  First  Division  of 
John's  Gospel  narrative,  in  which  he 
has  shown  the  manifestation  of  Christ's 
glory  in  His  acts,  discourses  and  con- 
flicts with  the  Jews.     Now  He  proceeds 
to  show  His  glorification  in  His  suf- 
ferings, death  and  resurrection,  as  the 
Second  Division.     In  all  the  history  i 
it  plainly  appears — 1.  That  the  public  j 
work  of  Christ  manifested   His  glory,  j 
and — 2.   That  this,  at  tlie  same  time,  i 
led  on  to  His  death,  which  death  again 
further    manifested    His    glory.     Sec 
Introduction. 

PART  VIII. 

The  Fourth  Passover.  Our  Lord's 
Passion,  and  the  accompanijing 
events,  until  the  end  of  tit ^  Jew- 
ish Sahbath. 

Time,  two  days. 

CHAPTER    XIII. 

^  134.  Jesus  washes  the  feet  of 
His  Disciples. — Jerusalem. 

Evening  introducing  the  sixth  day  of  the  week. 

Matt.       I      Mark.       I      Luke.       |         John. 

I  I  I  13.   1-20. 

1.  Before  the  feast.     It  is  quite  re- 
markable that  John  gives  no  account 


over,  when  Jesus  knew  that  his 
hour  ^  was  come  that  he  should 
depart  out  of  this  world  unto  the 
Father,  having  °  loved  his  own 
which  were  in  the  world,  he  loved 
them  unto  the  end. 

6c. 17. 1,11.    cJer..31.3.  Ep.  5.  2.  IJno.  4. 19.  Re. 1.5. 


of  this  last  Passover,  nor  of  the  Sup- 
per. He  evidently  takes  ibr  granted 
that  they  are  familiar  to  his  readers, 
from  the  other  Evangelists.  There 
are  several  passages  in  John's  history 
Avhich  seem,  at  first  sight,  to  imply  tliat 
the  Passover  meal  had  not  yet  been 
partaken  at  the  time  of  our  Lord's 
crucifixion — and,  hence,  some  have 
inferred  that  our  Lord  Himself  did  not 
eat  this  Passover.  But  the  other 
Evangelists  expressly  state  that  He 
did — and  they  give  no  hint  of  its  hav- 
ii'g  been  at  any  other  than  the  regular 
time.  As  John  does  not  undertake  to 
give  the  details  as  the  otliers  do,  we 
need  not  wonder  that  his  account  dif- 
fers somewhat  from  the  rest — while 
there  is  no  real  contradiction.  And 
we  may  be  sure  that  if  .John  had  given 
the  full  history,  his  narrative  would 
have  been  more  clear  as  to  the  particu- 
lars of  time,  &c.  This  question,  how- 
ever, Avas  veiy  early  raised  and  agita- 
ted in  the  Church.  The  churches  of 
Asia  Minor  in  the  second  century  dif- 
fered from  the  V/estern  churches  on 
this  point — the  former  holding  that 
our  Lord  ate  this  Passover — the  latter 
contending  that  He  did  not,  and  that 
the  meal  which  He  ate  was  in  antici- 
pation of  the  Passover,  which  was 
abrogated  by  His  death — as  He  was 
the  true  Paschal  lamb  which  Avas  killed 
for  the  Passover  at  this  time — "in  the 
fullness  of  the  times."  Those  who  Avish 
to  see  what  can  be  said  on  this  ques- 
tion may  consult  Dr.  Robinson's  Har- 
mony of  the  Gospels,  Notes — and  Al- 
ford's  Commentary  on  the  New  Testa- 
ment. Matt.  20:  17.  Robinson  has 
shoAvn  conclusively  that  thei-e  is  no 
contradiction  in  the  diiferent  accounts. 
*[  Before.  The  "  Synopsis  of  the  Har- 
mony" (see  Notes  on  Matthew,)  will 
shoAY  that  this  paragraph  belongs  after 


236 


2  And  supper  being  ended,  (tte^ 
devil  having  now  put  into  the  heart 


JOHN.  [Age  33. 

of  Judas  Iscariot,  Simon's  son,  to 
betray  him,) 


Lu.  T2.  53.     c.  6.  70. 


the  contention  among  the  twelve,  as 
they  sat  down  to  the  Passover  meal. 
Verse  2  also  shows  that  the  supper  was 
spread,  and  that  the  washing  of  the 
disciples'  feet  was  meant  to  be  intro- 
ductory to  the  eating.  This  occurred 
on  the  evening  introducing  the  sixth 
day  of  the  week.  It  was  Thursday 
evening  which,  after  sundown,  came  to 
be  reckoned  as  Friday  morning.  For 
the  difficult  question  as  to  the  day  and 
date  of  this  Passover  of  our  Lord,  see 
ch.  19:  U,  Notes.  '^  The  feast.  This 
term  means  more  properly,  festival — 
and  has  reference  to  the  entire  solem- 
nity of  the  Passover,  and  not  to  the 
Paschal  meal.  The  time  here  meant 
''before  the  festival,"  is  the  festival 
eve — the  evening  immediately  prece- 
ding the  festival  proper.  The  Paschal 
meal  was  prepared  on  the  fourteenth, 
(Thursday,  in  this  case,)  and  eaten  at 
evening,  while  the  festival  began  on 
the  fifteenth,  and  lasted  seven  days. 
T[  When  Jesus  Icncio.  Pvather — Jesus 
knoiving,  or  though  lie  knew.  By  this 
the  Evangelist  expresses  the  contrast 
of  His  conscious  dignity  with  this  act 
of  condescension.  He  was  induced  to 
this  demonstration  of  love  by  the  cer- 
tain knowledge  that  He  must  soon  leave 
the  disciples.  ^  Ilis  hour.  The  ap- 
pointed time  for  His  death.  Of  this 
He  had  often  before  spoken,  and  said 
that  it  had  not  come.  But  now  it  had 
come  and  He  knew  it.  Tf  To  the  Father. 
John  here  tells  us  distinctly,  whither 
Christ  went  when  He  died.  It  was 
not  to  the  spirits  in  prison,  as  some 
have  supposed — but  to  the  Father. 
So  He  said  to  the  dying  thief,  that  He 
was  going  that  day  to  Paradise. 
1  Loved  them.  This  refers  to  the  emo- 
tion as  expressed  in  act.  He  actively 
loved  them — gave  actual,  visible  proof 
of  His  love,  as  here  recorded.  ^  Unto 
the  end.  Not  to  the  end  of  the  feast, 
merely;  but  to  the  end  of  life.  His 
love  could  not  be  hindered  or  checked 
by  the  fear  of  death.  He  now,  in 
immediate  anticipation  of  it,  gives  them 


the  tokens  of  His  warmest  love.  He 
does  not  draw  back  when  He  comes  to 
the  point.  So  He  never  will  forsake 
His  people.  If  He  did  not  shrink  from 
sutfering  cruel  tortures  and  death  for 
them,  will  He  forsake  them  now,  that 
it  is  done  ?  If  He  loved  them  to  the 
end  of  His  earthly  trials  and  agonies 
on  their  behalf,  will  He  not  love  His 
people  to  the  end  of  their  trials,  and 
of  their  time  on  earth  ? 

2.  Being  ended.  This  term  rather 
signifies  being  prepared.  The  supper 
was  spread — and  it  was  as  they  were 
ready  to  eat  that  this  service  was  per- 
formed. We  find  them  still  eating,  vss. 
12-2G.  ^  The  devil.  This  being  is  the 
Tempter,  Satan^the  Old  Serpent  who 
put  disobedience  into  the  heart  of  our 
first  parents.  But  though  he  assaulted 
ovir  Lord,  he  was  not  able  to  move  Him 
to  any  sin,  because  he  "  found  nothing 
in  Him"  to  work  upon,  Ch.  14:  30. 
See  Jas.  1:14.  ^  Put  into  the  heart. 
Literally,  having  cast  or  thrust  as  a 
dart.  In  Eph.  0  :  16,  his  temptations 
are  called  "  the  fiery  darts  of  the 
wicked."  We  know  the  history  of  this 
temptation — and  that  it  w^as  through 
the  avarice  of  Judas  that  it  was  ac- 
complished. Ch.  12 :  4.  He  had 
already  bargained  with  the  Sanhedrim 
to  betray  Him.  Matt.  26:  14;  Mark 
14;  Luke  22.  See  §131.  And  this 
term  refers  to  past  time,  and  probably 
to  this  bargaining.  In  vs.  27,  the 
actual  entrance  of  Satan  into  him 
marks  his  going  forth  to  the  deed. 
Here  this  is  mentioned  to  show  the  ex- 
ceeding love  of  Christ  in  the  following 
action,  ^  Simo?i's  son.  Sad  is  it  to 
think  of  the  disgrace  of  a  father  by 
the  act  of  such  a  son.  Judas  is  here 
spoken  of  in  connection  with  the  name 
of  his  father:  and  possibly  a  careless 
or  wicked  father  Avas  in  part  the 
cause  of  such  a  career  as  brought 
his  son  to  the  horrible  end  of  a  mur- 
derer of  Jesus,  and  a  suicide,  '^  To 
betray  Ilim.  Literally,  That  he  should 
betray  Him. 


Age  33.] 


CHAP.  XIII. 


237 


3  Jesus  knowing  ^  that  tlie  Fa- 
ther had  given  all  things  into  his 
hands,  and  that  '^  he  was  come  from 
Grod,  and  went  to  God; 

4  He  riseth  from  supper,  and 
laid  aside  his  garments;  and  took 
a  towel  and  girded  himself: 

(7  Matt.  28.  IS.    He.  2.  8.       &c.  17.11. 

3.  Jesus  knon-inff.    This  is  mentioned 
here  to  show  that  such  an  act  of  con- 
descension was  not  inconsistent  with 
onr  Lord's   Divinity,  but  perfectly  in 
keeping   with   it.      It    was   not    done 
without  a  knowledge  of  His  own  majesty 
and  glory,  and  it  is  not  to  be  looked 
upon  as  disoAvning  this,  or  denying  it. 
Though  He  knew  that  He  was  Lord  of  , 
the  Universe,  and  that   He   was  soon  ' 
going  to  Heaven  and  glory,  to  sit  down  j 
upon  His  throne,  He  stooped  to  wash  ! 
their   feet !     ^   Given  all  things.     See  | 
Matt.  28:  18.     This  proves  Christ  to 
have  been  God  ;  for  no  mere  creature 
could  have  had  the  capacity  for  such 
a  trust — and  it  plainly  required  Him 
to  be  God,  in  order  to  have  all  things 
in  His  hands. 

4.  Riseth  from  supper.  "From  the 
supper" — wliich  is  said  in  vs.  2  to  have 
been  spread.  This  shows  that  He  at 
least  was  alreavly  at  table,  and  just 
about  to  eat.  Tf  Laid  aside.  Here  the 
God-man  is  seen  not  only  in  the  form 
of  a  servant,  but  in  the  very  apparel 
of  a  servant.  He  put  off  His  outer 
mantle,  or  loose  robe.  Ch,  19:  23. 
(See  Cut,  Matt.  5:  42.)  It  was  the 
custom  to  lay  this  aside  when  they 
were  going  to  work ;  as  it  was  in  the 
way,  and  hindered  a  free  use  of  the 
limbs.  Tf  A  toivel.  The  dress  of  the 
East  requires  a  girdle,  and  the  people 
usually  wear  a  sash  of  silk  or  cotton 
around  the  waist.  But  to  be  girded 
with  a  towel  was  the  dress  of  a  slave. 
See  Luke  17:8.  Tholuck  understands 
that  our  Lord  had  already  reclined  at 
the  table — that,  as  they  had  no  ser- 
vants, the  feet- washing  would  natu- 
rally have  been  done  by  one  of  the 
disciples.  The  things  necessary  for 
it  were  at  hand.  As  the  disciples  are 
debating  who  shall  undertake  it,  Jesus 


5  After  that,  he  poureth  water 
into  a  basin,  and  began  to  wash  the 
disciples'  feet,  and  to  wipe  them 
with  the  towel  wherewith  he  was 
girded. 

6  Then  cometh  he  to  Simon 
Peter:    and    Peter  ^   said    unto 


no  longer  remains  in  His  reclining 
posture,  but  rises  Himself  to  perform 
this  duty  of  a  servant,  to  show  His 
condescending  love  in  this  closing 
transaction.  How  symbolical  was  this 
of  that  love  which  led  Him  to  lay 
aside  the  garb  of  Godhead  and  take 
our  servile  flesh.  Phil.  2:5-7.  Claudius 
has  said  that  "  such  an  ideal  of  man 
as  presents  itself  here  never  entered 
the  heart  of  man.  Whatever  great- 
ness and  glory  antiquity  presented — a 
dying  Epaminondas — a  dying  Socrates 
— vanishes  before  this  specimen  of  Deity 
in  humiliation,  and  of  a  Divine  form 
of  a  servant." 

5.  Basin.  Such  a  vessel  was  usually 
at  hand  for  this  purpose.  It  was  the 
custom,  at  feasts,  to  have  a  servant 
wash  the  feet  of  guests.  1  Sam.  25 : 
41.  This  was  necessary,  as  they  trav- 
eled in  the  dust  of  a  hot  country,  and 
wore  sandals  which  exposed  the  feet. 
IF  Feet.  As  they  reclined  according  to 
the  Persian  habit,  since  the  captivity, 
the  feet  were  stretched  out  upon  the 
couch,  so  that  this  could  easily  bo 
done.  ^  To  icipe  them.  This  was  also 
the  servant's  work,  and  the  towel  was 
used  for  this  purpose.   {See  Cut,  ch.  2.) 

G.  Then.  That  is,  in  the  course  of 
His  washing  their  feet — as  He  went 
around  from  one  to  another  He  came 
to  Peter.  This  implies  rather  that  He 
did  not  go  to  Peter  first,  as  some  under- 
stand. This  presents  Peter's  conduct 
in  a  more  striking  light.  ^  Dost  Thou. 
Rather — art  thou  washing,  (about  to 
wash)  my  feet?  "  He  thinks  the  act 
unworthy  of  the  Lord — even  as  many 
think  that  great  act  of  love  to  have 
been,  which  was  typified  by  it."  Many 
make  the  extreme  condescension  of 
Christ  to  sinners,  a  difficult}'  in  the 
way  of  their  understanding  or  accept- 


238 


JOHN. 


[Age  33. 


him,  Lord,  dost  "  thou  wash  my 
feet! 

7  Jesus  answered  and  said  unto 
him,  What  I  do,  thou  knowest  not 
now;  but  thou  shalt  know  here- 
after. 

8  Peter  saith  unto   him,  Thou 


ing  the  salvation.      They  cannot   see 
how  this  can  be, 

7.  What  I  do.  The  terms  /  and 
thou  here  are  emphatic,  as  well  as  noiv 
and  hcreafler,  and  are  placed  in  con- 
trast. They  did  not  nnderstand  yet 
as  they  afterwards  would,  what  He 
meant  by  this.  It  was  a  symbol  of 
spiritual  -washing  and  purification.  It 
"was  a  lesson  also  to  them  of  brotherly 
love  and  personal  humility.  And  it 
was  only  one  way  of  expressing  the 
work  that  He  was  carrj'ing  on — laying 
aside  His  glory,  taking  the  form  of  a 
servant,  and  cleansing  His  disciples  by 
the  Holy  Spirit.  Our  Lord  gave  some 
hints  of  the  meaning  in  its  immediate 
connection  v/ith  themselves,  vss.  13, 
14,  T[  Shalt  knotv.  This  was  a  pre- 
cious promise,  which  ought  to  satisfy 
in  all  cases.  It  applies  also  to  all 
events.  They  should  constantly  know 
more  and  more  of  the  condescension 
of  Christ,  as  they  should  further  under- 
stand His  dying  Love.  They  should 
see  the  need  cf  personal  humility  and 
brotherl}'  kindness,  and  the  claim  upon 
them  to  this  from  the  humiliation  of 
Christ  for  them.  These  things  they 
would  better  understand  at  His  death. 
And  the  cleansing  work  cf  the  Sp'rit, 
as  purchased  for  them  by  Christ,  they 
would  understand  at  Pentecost  and 
afterwanls.  Observe.  —  1.  Christ's 
acts  of  Love  to  us  are  often  misunder- 
stood. 2.  His  dark  dealings  are  to  be 
explained  hereafter.  3.  We  are  prom- 
ised by  Him  that  we  shall  know  the 
course  of  His  dealing  toward  us,  if  not 
in  this  world,  in  the  next.  And  hence, 
instead  of  demanding  to  see  and  know 
everything  now,  we  should  submit. 
4.  It  is  tiie  part  of  faith  to  trust  where 
we  do  not  know,  and  to  be  satisfied 
where  we  do  not  see — relying  upon 


shalt  never  wash  my  feet.  Jesus 
answered  him,  If  "  I  wash  thee 
not^  thou  hast  no  part  with 
me. 

9  Simon  Peter  saith  unto  him, 
Lord,  not  my  feet  only,  but  also 
mi/  hands,  and  my  head. 

6  1Cor.  6.  11.    Ep.5.  26.     Tit.  3.5. 

God's  faithfulness.  To  believe  only  so 
far  as  we  can  see,  is  walking  by  sight 
and  not  hy faith.  "What  time  I  am 
afraid  I  will  trust  in  thee."  Where 
vic  cannot  see,  is  the  very  place  for 
trust.  To  trust  Chiist  only  so  far  as 
we  can  see  Him,  is  no  trust. 

8.  Thou  shalt  neve?',  &c.  The  terms 
here  are  very  strong.  Thou  shalt  not 
by  any  means,  ever.  This  is  the  temper 
of  the  rash,  self-willed  Peter.  ^  Wash 
thee  not.  "  Our  Lord  replies  rather  to 
the  spirit  of  Peter's  objection,  than  to 
his  words."  The  same  temper  of  de- 
clining Christ's  plan  of  grace,  even  on 
account  of  its  condescension,  would 
keep  him  from  receiving  salvation 
itself  or  the  spiritual  cleansing  which 
is  here  signified.  It  seems  to  many,  a 
mark  of  true  humility  to  refuse  such 
condescending  terms  and  waj'S  as 
Christ  offers  to  sinners  in  the  Gospel. 
But  when  it  is  searched  into  we  often  find 
it  is  a  lurking  pride  of  heart,  that  will 
not  yield  to  so  unheard  of  a  method, 
and  v/ill  not  accept  such  gratuitous, 
free-service,  as  is  without  money  and 
without  price.  %  Tuou  hast  no  part, 
&c.  The  meaning  is,  tliat  if  he  would 
not  allow  this,  He  would  not  allow  the 
spiritual  work  which  it  signified — and 
though  this  washing  of  the  feet  in 
itself,  was  a  small  matter,  yet  if  Christ 
was  not  to  be  allowed  to  do  His  cleans- 
ing work  for  him,  he  could  not  be  His — 
could  not  partake  of  His  benefits  and 
blessings.  At  any  rate,  disobedience 
to  Chri.-rt  would  be  fatal. 

9.  tSee  1  Jolm  1 :  3-7.  Peter  seeirg 
that  his  submission  to  Christ's  work 
and  way  was  a  condition  of  his  salva- 
tion, and  getting  a  hint  perhaps  of 
what  was  meant  by  our  Lord,  changed 
his  tone,  and  begged  to  bo  washed 
abundantly.     Now  He  could  not  have 


Age  33.] 


CHAP.  XIII. 


239 


10  Jesus  saitli  to  him,  He  that 
is  washed  needeth  not  save  to  wash 
his  feet,  but  is  clean  every  whit : 
and  ye  are  clean,  but  not  all. 

11  For  °-  he  knew  who  should 
betray  him  :  therefore  said  he.  Ye 
are  not  all  clean. 

12  So  after  he  had  washed  their 
feet^  and  had  taken  his  garments, 


enough  of  the  cleansing  which  was  so 
connected  with  an  interest  in  Christ. 
He  could  not  consent  to  be  cast  otf 
from  Christ.  "  Let  me  be  entirely 
washed  by  thee  that  I  may  have  fnll 
participation  with  thee."  Chrysostom 
says:  '"In  his  deprecation,  Peter -was 
yehement — in  his  yielding,  more  vehe- 
ment;  but  both  came  from  his   love." 

10.  Our  Lord  now  proceeds  to  shovr 
the  deep  spiritual  meaning  of  this 
action,  and  how  it  is  that  the  feet  need 
to  be  washed  by  Him,  even  though  the 
soul  has  been  renewed,  and  how  it  is 
that  no  more  is  necessary.  It  is  just 
as  Avhen  one  has  been  bathed,  but 
afterwards  needs  to  have  his  feet 
washed  from  the  dust  or  sand  that  will 
cleave  to  them  along  the  way.  One 
who  has  been  regenerated,  needs,  yet, 
a  daily  cleansing  of  the  feet  from  the 
defilements  of  the  way — from  the  cor- 
ruptions of  his  daily  walk  in  this  world. 
2  Cor.  7:1;  Jas.  1 :  21 ;  Acts  15 :  8, 
9  ;  2  Pet.  2  :  22.  1  Evenj  whit.  En- 
tirely— ivholl)/  clean.  See  Eph.  5:  26. 
He  does  not  mean  that  they  were  any 
of  them  perfect,  but  that  they  did  not 
need  another  regeneration,  (an  entire 
wasliing  as  Peter  called  for,)  but  only 
this  cleansing  from  the  way.  Such  as 
had  been  renewed  by  the  washing 
of  regeneration,  were  clean  entii-ely, 
through  His  word  abiding  in  them, 
(ch.  15:  3,)  and  only  needed  this  ha- 
bitual sanctification.  T[  But  not  all. 
This  exception  refers  to  Judas. 

11.  For  He  knew.  Our  Lord  was 
not  ignorant,  as  John  testifies,  in  i-egard 
to  what  was  to  come  upon  Him,  and 
the  Evangelists  afterwards  undcrs'ood 
this  reference.     «[  Who  should  beira>j 


and  was  set  down  again,  he  said 
unto  them,  Know  ye  what  I  have 
done  to  you  ? 

13  Ye  ^  call  me  Master,  and 
Lord  :  and  ye  say  well ;  for  so  I  am. 

14  If  I  then,  i/oiu-  Lord  and 
Master,  have  washed  your  feet,  ye 
also  ought  to  wash  one  another's 
feet. 

5  Matt.  23.  8-10.      Ph.  2. 11. 

IIi?n.  Gr. — The  betrayer — the  one  be- 
traying Him — that  is,  who  was  about 
betraying  Ilim.  This  is  the  reason  why 
our  Lord  made  the  exception.  John  did 
not  understand  it  at  the  time,  for  he 
asked  at  the  Supper,  who  it  was.  vs. 
35.  But  as  he  wrote  this  go?pel  his- 
tory some  Mty  or  sixty  years  after  the 
event,  he  testifies  here  as  to  the  mean- 
ing which  was  made  so  clear  by  the 
events. 

12.  "  As  Peter  was  not  the  first  that 
He  washed,  (vs.  G,)  so  he  was  not  the 
last.  Judging  from  what  follows,  John 
was  more  probably  the  first,  then  Peter, 
then  the  rest." — Alford.  ^^  Know  ye. 
This  He  says  to  call  their  attention  to 
the  explanation  He  would  now  give. 
This  was  the  kind,  patient  manner  in 
which  our  Lord  would  urge  His  in- 
structions upon  t'lem,  and  secure  their 
being  understood.  "Do  ye  know  the 
meaning  of  what  I  have  done  to  you, 
and  its  design?'^ 

13.  Master.  \j\iQrn\\y,  Teacher.  "%  Lord. 
The  Greek  shows  that  these  were  titles 
which  they  gave  to  Christ.  '■'■Lord'" 
is  a  term  by  which  the  Greek  trans- 
lators of  the  Old  Testament  liave  ren- 
dered the  name  .Jeliovah.  It  is  con- 
stantly applied  to  Chi'ist  in  the  New 
Testament.  It  means,  properly,  I^ro- 
prietor.  Ruler.  These  titles  He  claimed 
and  deserved. 

14.  The  lesson  He  meant  to  give  by 
that  action  was  this— That  if  He,  their 
Head,  Teacher  and  Proprietor,  had 
condescended  to  do  to  them  this  work 
of  a  servant,    they,   surely,   should  be 

I  willing  to  serve  one  another  in  such  an 
I  humble  manner,  by  such  acts  of  con- 
I  descending  kindness.     This  action  of 


240 


JOHN. 


[Age  33. 


15  For  ^  I  have  given  you  an 
example,  that  ye  should  do  as  I 
have  done  to  you. 

16  Verily,  verily,  I  say  unto  you. 
The  servant  is  not  greater  than 
his  lord:  neither  he  that  is  sent 
greater  than  he  that  sent  him. 


our  Lord,  notwithstanding  this  expla- 
nation, has  been  misunderstood  and 
applied  to  a  mere  ceremonial  religion. 
Since  the  foiirth  century,  the  washing 
has  been  practiced  literally  upon  those 
newly  baptized,  as  though  it  were 
meant  as  a  mere  outward  ordinance. 
(Bingham,  Ant.  Eccl.  iv.,  p.  394.)  The 
Pope,  at  Easter,  is  accustomed  to  wash 
the  feet  of  twelve  beggars!  But  this  is 
Burely  a  human  institution ;  for  if 
literally  to  be  done,  it  is  nowhere 
limited  to  twelve,  nor  to  beggars,  but  is 
to  be  universally  done.  Bengel  says, 
"  The  Pope  would  do  a  more  remark- 
able thing,  if  in  unfeigned  humility  he 
washed  the  feet  of  one  king,  than  he 
does  in  washing  the  feet  of  twelve  poor 
men."  It  was  neither  called  for  nor 
fit,  except  where  sandals  were  used  ; 
and  there  it  could  be  practiced  as  a 
work  of  love,  (1  Tim.  5:  10,)  like  any 
other  loving  service.  It  is  plain,  there- 
fore, from  the  very  nature  of  the 
command,  that  it  was  not  meant  to  re- 
quire every  Christian  to  wash  the  feet 
of  every  fellow  Christian,  but  to  do 
what  is  signified  by  this,  in  various 
condescending  acts  of  Christian  kind- 
ness. Even  the  Moravians  have  the 
outward  form  practiced  in  their  church: 
but  optionallj^,  and  not  as  a  fixed  obli- 
gation. It  was  not  observed  by  the 
Apostles  and  early  Christians  as  an 
outward  ceremony.  Our  Lord,  in  this 
impressive  way,  meant  to  warn  them 
against  ambition.  But  with  what  poor 
grace  does  the  outward  washing  of  a 
few  of  his  beggars'  feet  come  from  the 
Pope,  who  beggars  so  many  by  his 
ambitious  tyranny ! 

L5.  Should  do  AS.  Not  that  ye  should 
do  the  same  thing — but  similarly.  It  is 
not  the  act,  but  the  spirit,  that  is  to  be 
practiced.     It  is  to  be  imitated  by  en- 


17  If^ye  know  these  things, 
happy  are  ye  if  ye  do  them. 

18  I  speak  not  of  you  all;  I  know 
whom  I  have  chosen  :  but  that  the 
•^  scripture  may  be  fulfilled.  He  that 
eateth  bread  with  me,  hath  lifted 
up  his  heel  against  me. 


6  Ja.  1.  25.        c  Ps.  41.  9. 


deavoring,  "  if  a  man  be  overtaken  in  a 
fault,  to  restore  such  an  one  in  the 
spirit  of  meekness," — (Gal.  G:  1-16;) 
''forgiving  one  another  if  a  man  have  a 
quarrel  against  any" — and  by  bearing 
one  anot)ier''s  burdens — and  by  doing 
acts  that  might  be  regarded  as  servile, 
yet  mutually  self-denying  for  Christ's 
sake — assisting  each  other  by  all  means 
in  temporal  and  spiritual  progress,  and 
esteeming  other  better  than  self.  Of 
ceremonies  that  have  become  empty, 
Claudius  says — "  They  are  little  flags 
which  reach  forth  over  the  water,  and 
mark  where  a  ship  with  her  rich  lading 
has  sunk." 

16.  This  proverbial  expression  is 
applied  here  in  a  sense  that  agrees 
with  the  tenor  of  the  discourse.  "If 
the  Master  thus  humbles  Himself, 
much  more  should  His  servants  and 
messengers."  Matt.  10:  21;  Luke 
6:  40, 

17.  See  Luke  12:  48.  *^  If  ye  knoiv. 
"As  I  have  given  you  the  teaching, 
and  explained  it  to  you,  blessed  are 
ye  if  ye  put  it  in  practice."  It  is  much 
easier  to  know  than  to  obey.  After 
all  my  acts  and  explanations  of  this 
duty,  it  is  nothing  for  your  good,  un- 
less you  observe  it.  Observe — 1.  It 
is  a  source  of  true  happiness  to  show 
a  disinterested,  self-sacrificing  love. 
For  even  Christ  "  pleased  not  Him- 
self." 2.  From  our  Lord's  washing 
the  feet  of  Judas  with  the  rest,  though 
He  knew  what  was  in  his  heart,  we  are 
taught  the  duty  of  treating  professed 
Christians  as  sincere,  until  they  prove 
themselves  otherwise. 

18.  I  speak  not.  In  thus  addressing 
them  as  to  Christian  character  and 
privilege — as  clean,  &c..  He  must  be 
understood  again,  as  excepting  one 
among  them,  though  He  did  not  give 


Age  33.] 


CHAP.  XIII. 


241 


19  Now  ^  I  tell  *  you  before  it 
come,  that  when  it   is  come  to 

1  or,  from  henceforth,     a  c.  14.  29  ;  16.  4. 

the  name.  So  He  liad  hinted,  vs.  10. 
^  Have  chosen.  The  term  is  used  once 
as  including  Judas,  and  refers  to  the 
choosing  out  from  His  disciples  of  the 
twelve  for  the  apostleship  :  '•  Have  not 

1  chosen  you  twelve,  and  one  of  you  is 
a  devil  ?"  Ch.  6  :  70.  But  here  it  evi- 
dently refers  to  His  eternal  and  gra- 
cious election,  by  which  He  "hath 
chosen  His  people  to  salvation  through 
sauctification  of  the  Spirit  and  belief 
of  the  truth."  2  Thess.  2 :  13.  This  be- 
trayal that  He  referred  to,  therefore, 
would  not  come  upon  Him  unawares. 
He  knew  who  were  His,  in  distinction 
from  such  as  were  not.  He  knew,  as 
others,  and  even  the  fellow  disciples, 
did  not  know.  The  Good  Shepherd 
knows  His  sheep.  "  The  foundation  of 
God  standeth  sure,  having  this  seal. 
The  Lord  knoweth  them  that  are  His." 

2  Tim.  2:  19.  See  ch.  15:  16,  Ob- 
serve— Every  Christian  may  ask  Him- 
self, "  Who  maketh  thee  to  differ  from 
another?"  and  what  keeps  any  of  us 
from  being  such  as  Judas,  but  the 
sovereign  and  free-electing  love  of  God 
in  Christ,  who  "hath  ordained  us  that 
our  fruit  should  reuiain."  Ch.  15.  *^  But 
that,  &c.  Our  Lord  would  say.  That  Ju- 
das' treachery  had  not  come  upon  Him 
unforeseen,  nor  contrary  to  His  certain 
knowledge.  The  Scriptures  had  all 
along  looked  forward  to  such  a  result, 
an.i  the  event  would  be  only  a  higher 
fulfillment  of  the  passage  in  Ps.  41: 
1),  which  if  perhaps  it  immediately 
referred  to  Ahithopel  or  Mephibo- 
shcth,  and  to  his  conduct  towards 
David,  nevertheless  looked  forward  to 
the  traitorous  act  of  Judas  toward  the 
New  Testament  David.  It  seems,  how- 
ever, that  the  passage  is  a  more  direct 
prediction  of  Judas'  betrayal.  The 
person  speaking  is  not  David,  but  the 
righteous  svfferer,  who  is  to  be  under- 
stood as  eminently  the  Messiah.  He 
is  here  characterized  as  the  poor  man, 
and  Christ  had  not  where  to  lay  His 
head.  See  also  vs.  5  of  the  Psalm. 
So  far,  therefore,  from  oiir  Lord's  be- 

21 


pass,  ye  may  believe  that  I  am  he. 
20  Verily,  verily,  I  say  unto  you, 


ing  disappointed  in  Judas,  He  knew 
that  he  Avas  not  one  of  His  chosen — but 
was  the  son  of  perdition;  and  the 
act,  though  so  infamous,  was  one  of 
the  transactions  contemplated  by  the 
whole  plan  of  grace — foreseen  and  pro- 
vided for.  Tf  He  that  eateth^  &c.  This 
was  regarded  as  an  act  of  friendship. 
Gen.  43:  22;  2  Sam.  9:  11.  The 
meaning  is,  that  Judas  had  been  on 
the  most  intimate  terms  with  Christ — 
had  been  his  disciple,  constantly  at- 
tending upon  Him,  sharing  His  lot — 
admitted  to  personal  friendship  a3 
"  07ie  of  the  twelve.''^  This  was  the 
amazing  iniquity,  that  "Judas,  one 
of  the  twelve,"  (Matt.  26:  14,)  should 
betray  his  Lord.  Observe — The  allu- 
sion to  Judas  becomes  more  distinct, 
until  he  is  pointed  out  at  the  table  as 
the  betrayer.  T[  Bread.  In  the  Psalm 
the  Hebrew  reads  "????/  breadJ^  ^Lift- 
ed up,  (fcc.  Bengel  thinks  that  this  al- 
ludes to  the  washing  of  the  feet,  and  to 
the  mode  of  lying  stretched  out  at 
table.  Christ  had  just  now  washed 
the  feet  of  Judas,  and  he  was  ready  to 
lift  up  his  heel  against  Him. 

19.  Now.  This  verse  throws  light 
upon  the  object  of  our  Lord's  previous 
remarks.  They  would  naturally  be 
alarmed  by  the  treachery  of  Judas, 
when  so  soon  it  should  be  revealed. 
They  might  think  that  He  had  been 
overwhelmed  by  His  enemies  and  de- 
ceived by  a  pretended  friend,  and  had 
sunk  powerless  under  His  betrayer, 
He  would  provide  them  with  this  fore- 
warning, and  fortify  their  minds  against 
the  shock,  that  when  it  should  come  to 
pass  they  might  not  disbelieve  Him, 
nor  be  offended  in  Him,  (ch.  16:  1,) 
but  might  rather  take  this  additional 
proof  of  His  being  God.  Ch.  13:  19. 
It  marked  Him  out  as  a  true  prophet — 
as  the  injured  Person  to  whom  the 
prediction  refers  —  and  as  God  the 
searcher  of  hearts,  whom  no  hypocrisy 
could  escape. 

20.  The  connexion  of  this  verse  with 
the    foregoing,    seems    to    be    this. 


242 


JOHN. 


[Age  33. 


"  He  that  receivetli  whomsoever  I 
send,  receiveth  me;  and  he  that 
receiveth  me^  receiveth  him  that 
sent  me. 

T[  21  When  "^  Jesus 
had  thus  said,  he  was  troubled  in 
spirit,  and  testified,  and  said, 
Verily,  verily,  I    say  unto   you, 

a  Matt.  10.  40.     6  Matt.  26.  21.   Mar.  14.  18.    Lu.  22.  21. 

Though  Judas  was  to  fall  from  the  high 
office  of  the  Apostleship,  his  falling 
away  was  not  to  desecrate  the  office. 
They  were  not  to  be  ashamed  of  their 
office  on  this  account.  They  were  to 
be  received  on  the  higher  principle  of 
regard  for  Him,  in  His  name,  for  His 
sake,  and  not  for  any  mere  personal 
superiority — for  all  of  them  would 
fall  like  Judas,  but  for  His  electiug  and 
restraining  grace.  Tf  Receiveth  me.  See 
Notes,  Matthew  10 :  40,  He  who  re- 
ceiveth my  messengers,  receivetli  me, 
in  so  doing.  Aud  so,  also,  receiving 
me,  he  receives  Him  who  sent  me. 
And  in  this  way,  their  office  as  ambas- 
sadors for  God,  was  one  of  such  solem- 
nity, and  the  fruits  of  their  mission 
were  to  be  so  extensive.  As  the  treat- 
ment rendered  to  one  of  His  ministers 
was  to  be  regarded  as  shown  to  Him 
and  to  the  Father,  they  might  go  forth 
humble  and  ready  to  wash  each  other's 
feet,  yet  confident  in  their  office  and 
work,  and  not  disheartened  by  the  fall 
of  one  of  their  number.  These  words 
were  spoken  for  their  encouragement 
beforehand,  showing  the  grounds  on 
which  they  had  to  go  and  claim  a 
reception  among  men,  viz — that  they 
were  ambassadors  for  Christ.  2  Cor. 
5 :  20.  This  would  strengthen  them  to 
hear  what  He  was  now  to  declare. 
Observe — It  would  be  unjust  to  dis- 
parage the  office  of  the  ministry, 
because  some  who  have  held  it  have 
been  guilty  of  gross  crimes.  It  is  still 
*'the  ministry  of  reconciliation." 

§  135.  Jesus  points  out  the  Traitor. 
Judas  withdraws. — Jerusalem. 

Matt.        I       Mark.       [       Luke.       I        John. 

2G.21-25.1l4.18-2l|22.21.23.|l3.21-35. 
21.  Our  Lord  now  proceeds  to  show 


that   one    of    you    shall    betray 
me. 

22  Then  the  disciples  looked  one 
on  another,  doubting  of  whom  he 
spake. 

23  Now  there  was  leaning  on 
Jesus'  bosom  one  "of  his  disciples, 
whom  Jesus  loved. 

CC.20.  2;   21.7,20. 


His  perfect  foreknowledge  of  all  that 
was  to  come  upon  Him.  It  seems 
amazing  that  such  a  direct  exposure 
of  Judas,  and  of  his  dark  plot,  did  not 
break  it  up.  But  He  who  knew  the 
end  from  the  beginning,  declared  most 
positively  that  it  should  take  place, 
and  that  nothing  would  hinder  it. 
1"  Was  troubled.  This  awful  trouhling 
of  spirit  occurred  on  several  distinct 
occasions,  and  was  so  serious  as  to  be 
recorded  by  the  Holy  Ghost.  Ch.  11 : 
33 ;  12  :  27.  The  term  means,  to  be  agi- 
tated— as  water  in  a  pool.  There  was, 
perhaps,  a  deep  sense  of  that  dreadful 
depravity  of  human  nature  which 
Judas's  treachery  only  acted  out,  and 
whicii  was  made  to  meet  upon  our 
Lord  (Isa.  53:  6,)  as  Himself  standing 
in  the  sinner's  place.  He  speaks  the 
words  of  affectionate  sorrow,  not  of 
anger.  ^  Testified.  Solemnly  bore 
ivitness  and  arinowiced.  This  is  the 
first  time  He  had  so  plainly  made  the 
declaration.  ^  One  of  you.  This  was 
so  far  a  relief  to  them,  that  it  con- 
fined the  infamous  transaction  to  one 
of  their  number ;  whereas,  before  this, 
He  had  spoken  indefinitely. 

22.  Looked  one  on,  &c.  This  describes 
their  agitation  and  surprise,  wondering 
at  the  word  of  ou.r  Lord,  and  naturally 
enough,  gazing  at  each  other — each  to 
see  how  it  struck  the  rest — and  whether 
any  of  them  could  explain  it — or  who 
of  them  could  be  the  guilty  one. 
^  Doubting.  The  term  means,  being 
at  a  loss.  Observe  —  Their  sweet 
charity. 

23.  Since  the  captivity,  the  Jews 
lay  at  table  in  the  Persian  manner,  on 
divans  or  couches,  each  on  his  left  side, 
with  his  face  toward  the  table,  his  left 
elbow  resting  on  a  pillow  and  support- 


Age  33.] 


CHAP.  XIII. 


243 


24  Simon  Peter  therefore  beck- 
oned to  him,  that  he  should  ask 
who  it  should  be  of  whom  he 
spake. 

25  He   then,  lying   on   Jesus' 


ing  his  head.  Thus  the  second  guest 
to  the  right  hand,  lay  mth  his  head 
near  the  breast  of  the  first,  and  so  on. 
See  Cut,  Xotes,  ch.  2.  The  one  at  the 
right  hand  of  Him  who  sat  at  the  head 
of  the  table,  reclined  toward  His  breast, 
and  was  said  to  ''lean  on  His  bosom." 
It  is  conjectured  that  "as  John  was 
on  Christ's  riffht  hand,  Judas  was  on 
His  left  hand — and  that  so  there  was 
exhibited  at  the  Paschal  supper  what 
was  afterwards  seen  on  the  cross — 
Jesus  between  two,  who  bore  in  a  man- 
ner the  image  of  those  who  shall  stand 
at  His  right  and  His  left  hand,  in  the 
last  judgment" — "the  beloved  disci- 
ple," and  "the  son  of  perdition." 
^  Whom  Jesus  loved.  Here  John  first 
uses  this  phrase.  This  delicate  way 
in  which  John  speaks  of  himself,  covers 
nothing  like  a  pro  ad  boast,  but  rather 
a  most  humble  acknowledgment.  He 
boasts  indeed  of  being  loved  by  Christ, 
and  not  as  Peter,  of  showing  his  love. 
It  is  the  expression  of  modest,  earnest 
gratitude,  John's  name  was  express- 
ive of  the  same  idea.  It  means  the 
favcr  or  grace  of  God.  The  Evangelists 
show  that  they  do  not  seek  notoriety 
for  themselves.  Much  more  desirable 
is  it  to  be  loved  by  Jesus,  than  to  be 
called  by  any  name,  or  to  have  that 
name  celebrated  on  earth. 

24.  He  occupied  such  a  position  as 
to  have  the  best  opportunity  of  asking 
our  Lord — and  as  specially  beloved  by 
the  Master,  his  relations  were  such  as 
to  allow  of  his  asking  Him  who  would 
soon  entrust  His  own  mother  to  his 
charge. 

25.  Lying  on  Jesus'  breast.  These 
terms  are  quite  different  from  the  for- 
mer, in  vs.  28.  They  mean  rather — 
'•'■falling  upon  the  brccsl  of  Jesus" — 
leaning  his  head  actually  upon  His 
breast,  to  ask  the  question.  Matthew 
and  Mark  describe  the  twelve  as  in- 


breast,  saith  unto  him,  Lord,  who 
is  it? 

26  Jesus  answered,  He  it  is  to 
whom  I  shall  give  a  ^  sop,  when  I 
have   dipped  it.     And  when    he 


quiiing  among  themselves,  "  Is  it  I?  " 
and  Judas  himself,  as  repeating  the 
question — but  last  of  all.  See  Notes. 
Therefore,  this  that  passed  between 
Peter  and  John  and  our  Lord  may  have 
been  unnoticed  by  the  rest. 

26.  Ansicered.  He  seems  to  have 
made  a  general  reply  to  the  general 
questioning  of  the  disciples  as  well  as 
this  more  express  reply  to  the  particu- 
lar inquiry  of  John.  Mark  says,  "He 
answered  and  said  to  them,"  it  is  "  one 
of  the  twelve  that  dippeth  his  hand 
with  me  in  the  dish  " — one  sitting  in 
closest  company  so  as  to  be  eating  from 
the  same  dish.  See  Cut,  ch.  2.  *i  A 
sop.  This  word  means  a  morsel  of 
food.  After  the  second  cup  of  Avine, 
at  the  Paschal  meal,  the  master  of  the 
feast  took  a  piece  of  unleavened  bi-ead, 
brake  it  in  pieces  and  gave  a  bit  to 
each  one  of  those  present.  It  was 
commonly  dipped  in  the  broth,  made 
of  bitter  herbs.  This  was  now  done  in 
a  way  to  point  out  Judas— either  given 
to  him  alone  at  that  moment,  or  given 
to  him  differently  from  the  rest — after 
dipping  it.  '•  This  giving  the  sop  was 
one  of  the  closest  testimonies  of 
friendly  affection."  It  is  doubtful 
whether  any  of  the  twelve,  except 
Peter  and  John,  understood  this  signal — 
perhaps  only  the  latter,  as  the  act  was 
proper  to  the  occasion.  And  what  was 
said  in  reply  to  John's  question,  may 
have  been  spoken  in  an  undertone,  and 
only  fcr  the  inquirer.  See  vss.  28,  29. 
Observe — He  whose  feet  Jesus  had 
washed  in  full  knowledge  of  all  that 
was  to  take  place,  shall  have  nothing 
but  kindness  from  the  Saviour  through- 
out. Odsehve — Jesus  gives  a  portion 
in  this  life  to  His  enemies.  Often  it 
serves  to  reveal  their  wickedness — and 
how  often  is  it  soaked  with  bitterness. 
^  Judas.  Here  the  full  name  of  the 
traitor  is  given.     In  so  di-eadful  a  con- 


244 


JOHN. 


[Age  33. 


he  had  dipped  the  sop,  he  gave  it 
to  Judas  Iscariot,  the  son  of  Simon. 

27  And  after  the  sop,  Satan  ^ 
entered  into  him.  Then  said 
Jesus  unto  him,  That  thou  doest, 
do  quickly. 

28  Now  no  man  at  the  table 
knew  for  what  intent  he  spake 
this  unto  him. 


nexion  it  is  proper  that  lie  be  designa- 
ted as  plainly  and  fully  by  the  Evan- 
gelist as  he  was  by  our  Lord. 

27.  Satan  entered.  It  was  before 
said  that  Satan  put  it  in  his  heart  to 
betray  Jesus.  Now,  as  a  further  step 
in  the  Satanic  impulse,  the  devil  is  said 
to  have  entered  into  him — taken  full 
possession.  He  "filled  the  heart"  of 
Annnias  and  Sapphira  to  lie.  Acts  5. 
But  this  is  more.  He  entered  in  with  his 
whole  train  of  malignant  spirits,  so  that 
he  was  under  the  full  power  of  Satan — 
given  up  to  the  devil — to  do  the  fiendish 
work  at  once.  ][  Do  quickly.  Hitherto 
Christ  had  given  him  warnings  and 
opportunities  to  repent  of  his  evil  pur- 
pose. Now  He  gives  him  up  at  last 
and  says,  go  on  then,  and  do  what  you 
are  so  intent  on  doing.  Go  on  if  you 
will,  and  that  without  further  delaying 
at  my  table,  and  among  my  disciples. 
Go  to  your  own  friends,  to  your  own 
work,  and  to  your  own  place!  This  is 
the  most  dreadful  sentence  of  God — in 
which  he  abandons  the  sinner  to  the 
power  of  Satan,  and  bids  him  go  on 
and  work  out  his  own  perdition  with 
no  salvation  for  him.  When  our  Lord 
said,  do  quickly  what  you  are,  to  my 
certain  knowledge,  about  to  do.  He 
may  have  meant  to  rebuke  his  hypo- 
critical pretence  of  ignorance  when  he 
said,  "Is  it  I."  Matt.  20:  25. 

28.  No  man.  This  shows  how  far 
the  thought  was  from  the  bi'east  of  any 
of  the  rest.  Probably  John  excepts 
himself  in  this  remark — though  some 
think  that  he  means  to  include  himself 
as  not  knowing  what  Christ  meant  by 
these  words,  not  supposing  that  the 
deed  was  so  soon  to  be  done. 


29  For  some  of  them  thought,  *» 
because  Judas  had  the  bag,  that 
Jesus  had  said  unto  him,  Buy 
those  things  that  we  have  need  of 
against  the  feast ;  or,  that  he  should 
give  something  to  the  poor. 

30  He  then  having  received  the 
sop,  went  immediately  out :  and 
it  was  night. 


29.  Against  the  feast.  Rather — the 
festival — including  the  whole  duration 
of  the  festival,  and  not  referring  to  the 
Paschal  meal.  As  it  was  now  on  the 
evening  of  Thursday,  introducing  the 
sixth  day  of  the  week,  Friday,  it  was 
growing  late,  and  haste  was  necessary 
to  make  purchases  for  the  Friday,  and 
following  days.  Our  Lord  had  not,  on 
this  occasion,  commanded  all  the  neces- 
sary preparations  to  be  made  before 
the  festival.  The^^  therefore,  natu- 
rally enough  supposed  that  this  was 
what  was  directed  by  the  Master.  See 
Exodus  12:16.  '^  To  the  poor.  Our 
Lord  it  would  seem,  had  been  accus- 
tomed to  give  him  such  orders.  It 
might  have  been  thought  to  refer  to 
some  help  for  the  poor  in  making  pro- 
visions for  the  peace-oflFerings  and 
thanks-offerings  made  in  the  temple 
during  the  festival.  Num.  10  ;  Deut. 
12:  17;   14:  26. 

30.  Having  received.  Judas  had 
watched  the  questioning  of  John  about 
the  betrayer,  and  all  the  looks  and 
movements  of  our  Lord  pointing  him 
out,  and  now,  at  this  direct  reference  to 
him,  though  it  was  only  in  itself  a  com- 
mon token  of  friendship,  his  conscience 
doubtless  stung  him  most  keenly.  The 
Master  against  whom  he  was  plotting, 
was  following  him  up  Avith  kindness, 
which  now  heaped  coals  of  fire  on  his 
guilty  head.  ^  Went  immediately  out. 
Luke  mentions  that  the  cup  of  the  Lord's 
supper  was  given  after  the  Paschal 
meal.  Luke  22  :  20.  Hence  we  infer 
that  Judas  went  out  before  the  institu-  I 
tion  of  the  Lord's  Supper.  Perhaps 
our  Lord  pressed  upon  Judas  to  with- 
draw, (vs.  27,)  in  order  that  he  might 


Age  33.] 


CHAP.  XIII. 


245 


81  Therefore,  when  he  was  gone 
out,  Jesus  said,  Now  ^  is  the  Son 
of  man  glorified,  and  God  ^  is 
glorified  in  him. 

32  If  Grod  be  glorified  in  him, 

a  c.  12.  23  ;  17. 1-6.      5  c.  11. 13.    1  Pe.  i.  11. 


have  no  part  in  the  holy  ordinance. 
^  Night.  The  Evangelist  means  by  this 
to  show  that  it  was  yet  the  same 
night,  introducing  Friday,  the  day  of 
our  Lord's  death.  The  night  had  already 
set  in,  when  the  traitor  hurried  out  in 
the  darkness  to  do  his  darkest  deed. 
It  must  also  have  been  before  midnight, 
as  the  Paschal  supper  could  not  con- 
tinue beyond  that  time. 

31.  Here  the  language  plainly  inti- 
mates that  Judas'  withdrawal  gave  our 
Lord  an  opportunity,  which  He  much 
desired,  to  open  to  His  own  true  and 
faithful  followers  the  burden  of  His 
soul.  At  first,  Ee  spake  familiarly  and 
answered  their  anxious  questions,  while 
yet  at  the  table — then  risiug  from  the 
Supper,  He  discoursed  in  a  higher 
strain.  Ch.  14:  31.  Then  follows  His 
parting  prayer.  Ch.  17.  Krummacher 
calls  this  portion  of  our  Lord's  history 
"THE  MOST  HOLY  PLACE."  ^  Glori- 
fied. This  step  of  Judas  He  saw  as 
leading  directly  to  the  great  and  glori- 
ous consummation.  It  was  to  result 
in  His  death.  But  He  looked  beyond 
that  to  His  resurrection  and  to  His 
ascension,  which  would  be  His  glorifi- 
cation with  the  Father.  Bengel  says  : 
"Jesus  here  regards  His  sufi"ering  as 
a  short  journey,  and  loves  to  look  at 
the  goal."  "  The  Son  of  3Tan,^^  is  a 
title  which  our  Lord  takes  to  Himself  as 
peculiar  to  Him.  The  prophet  Ezekiel 
•was  called  "Son  of  Man,"  as  being  a 
man  in  this  high  prophetic  office  ;  but 
Jesus  is  by  eminence  "  the  Son  of 
Man."  The  phrase  is  found  sixty-six 
times  in  the  gospel  narratives,  and  in 
every  instance  is  used  by  our  Lord  of 
Himself.  According  to  the  Hebrew 
idiom,  the  son  of  any  thing  is  one  who 
has  that  quality  or  nature  in  a  special 
degree.  Jesus  is  man  in  the  highest 
sense,  as  is  seen  in  the  8th  Psalm. 
He  is  the  perfect  man — the  second 
21* 


God  shall  also  glorify  him  in 
himself,  and  shall  straightway 
glorify  him. 

33  Little  children,  yet   a  little 
while  1  am  with  you.     Ye  shall 


Adam,  as  Head  of  His  redeemed  people. 
Heb.  2:16.  He  is  the  appointed  "  Son 
of  Man"  lohom  God  made  strong  for 
Himself  (Psalm  80:  17,)  and  He  is  the 
God-Max.  1[  God  is  glorified.  Looking 
upon  Himself  as  being  thus  about  to 
close  His  labors  on  earth.  He  sees  the 
Father  glorified  in  His  having  finished 
the  work  which  He  gave  Him  to  do.  ch. 
17:  4.  See  also  ch.  12:  28.  ''God 
IS  glorified'^  He  says,  as  though  it  were 
already  accomplished  —  so  certain  is 
the  end,  and  so  near.  God  would  be 
glorified  in  His  power,  wisdom,  jus- 
tice, faithfulness  and  love.  See  Brown's 
Discourses. 

32.  If  Rather — ^4^  surely  as  "  God 
is,  and  is  to  be,  glorified  in  Him,"  that 
is,  in  His  mediatorial  work  —  in  His 
sacrifice  and  obedience,  as  completed 
by  His  death — the  Father  "shall  also 
glorify  Him" — that  is,  by  His  miracu- 
lous testimony  to  Him  as  the  Son  of 
God — in  the  signs  that  should  accom- 
pany His  death — in  the  powerful  declar- 
ation of  His  Sonship  by  the  resurrec- 
tion from  the  dead,  (Rom.  1:4,)  and 
also  in  the  exaltation  of  Him  to  Glory. 
He  had  a  glory  with  the  Father,  in  the 
Godhead,  before  the  foundation  of  the 
world,  (Ch.  17:  5;)  but  this  special 
glory  was  to  be  as  ''the  Son  of  Man," 
with  His  risen  manhood.  T[  In  Himself. 
See  ch.  12  :  28  ;  17  :  5.  In  the  Father 
— as  His  perfections  all  shine  forth  in 
the  Son,  and  as  in  the  redeeming  work 
of  Christ,  so  gloriously  finished,  the 
perfections  of  the  Father  have  their 
highest  lu.?tre ;  His  wisdom,  holiness 
and  grace  are  glorified.  Thus  Christ's 
glory  is  the  glory  of  the  Father,  and 
the  Father's  glorifying  Christ,  glorifies 
Himself,  so  entirely  are  they  one. 
IF  Straightway.  This  leads  to  the  re- 
mark in  the  next  verse. 

33.  Little  children.  The  Evangelist 
uses  this  term  elsewhere,  (see  Epistles 


246 


JOHN. 


[Age  33. 


seek  me :  and,  '^  as  I  said  unto  the 
Jews,  Whither  I  go,  ye  cannot 
come :  so  now  I  say  to  you. 

34  A  new  ^  commandment  I 
give  unto  you,  That  ye  love  one 

ac.  7.31;  8.21.  6  Le.  19. 18.  c.  15. 12. 17.  Ep.  5.  2. 
lTh.4.  9.  Ja.2.8.  lPe.1.22.  IJno.  2.  7,  8  ;  3. 11,23; 
4.  20,  21. 


of  John,)  but  Christ  only  here.  It  ex- 
presses their  tender  relation  to  Him  as 
sons,  (1  John  3  :  1,)  growing  out  of  His 
glorious  Sonship.  It  implies  that  they 
are  heirs,  also,  (Rom.  8:  17;)  and  it 
denotes  their  weakness  as  babes,  yet 
not  to  be  left  orphans.  Ch.  14:  18. 
IT  A  little  zvhile.  The  glorification  of 
which  He  spake  was  just  at  hand.  He 
should  continue  with  them  only  a 
little  while  yet,  as  He  knew  His  death 
to  be  hastening,  ^  Cannot  come.  He 
had  so  said  to  the  Jews,  but  in  a  dif- 
ferent sense.  Ch.  7:  37;  8:  21.  He 
said  it  now  to  them  in  a  sense  which 
He  explains,  vs.  36.  He  should  disap- 
pear from  them,  and  go  to  heaven. 
They  should  seek  Him,  but  could  not 
follow  Him,  as  they  had  done  when 
passing  from  place  to  place  on  earth. 
34.  This  is  introduced  here  to  show 
the  way  by  which  alone  they  shall  fol- 
low Him  to  Heaven — by  love  to  Him 
and  to  one  another.  If  A  new  com- 
mandment. Love  to  God  and  man  was 
the  substance  of  the  Old  Testament 
commandments.  But  it  was  "  to  love 
thy  neighbor  as  thyself."  Now  it  is, 
*'  to  love  one  another  as  I  have  loved 
you."  The  love  of  Christ  to  us  is 
made  the  motive  and  measure  of  our 
love  to  one  another.  This  is  a  higher 
rule  of  love  than  any  other.  This  is 
a  new  rule.  This  Christ  calls  "  my 
commandment,"  15:  12.  Paul  calls  it 
"the  law  of  Christ."  Gal.  6:  2.  James 
calls  it  the  "royal  law,"  2:8;  and 
Christ  again  calls  it  "the  first  and 
great  commandment."  It  was  to  be 
also  a  peculiar  love — a  Christian  love 
— a  love  to  one  another  as  Christians, 
as  fclloio-heirs,  as  redeemed  together. 
This  was  to  surmount  all  other  distinc- 
tions. This  love  was  given  to  them  to 
be  a  badge  of  their  discipleship.  Like 
Christ  we  are  to  say,  "  He  that  doeth 


another;  as  I  have  loved  you,  that 
ye  also  love  one  another. 

35  By  this  shall  all  men  know 
that  ye  are  my  disciples,  if  ye  have 
love  one  to  another. 


the  will  of  God,  the  same  is  my  bro- 
ther and  sister  and  mother."  It  was 
to  make  the  Christian  brotherhood 
most  peculiarly  one.  Ch.  17:  22,  23. 
It  was  to  lead  to  mutual  aid — brotherly 
self-denials.  Hence,  "  bearing  one  an- 
other's burdens"  was  considered  as 
fulfilling  "the  law  of  Christ."  Gal.  6: 
2.  It  was  a  neiv  commandment  in  its 
connections  with  His  love  to  them,  as 
now  about  to  be  displayed  in  its  strong- 
est light.  "  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his 
life  for  his  friends,"  and  so  "we  ought 
also  to  lay  down  our  lives  for  the 
brethren."  1  John  3  :  16.  This  com- 
mandment is  new,  therefore,  in  the 
character  of  the  love  that  is  required. 
35.  This  mutual  love  should  unite 
them  in  one  faithful  brotherhood,  and 
should  everywhere  distinguish  them 
from  the  world  beside.  The  early 
Christians  regarded  this  as  their  glory. 
1  John  3  :  23  ;  1  Thess.  4 :  9  ;  1  Pet. 
1:  22;  2  Thess.  1:  3;  2  Pet.  1:  7. 
The  heathen  often  exclaimed  in  amaze- 
ment, "See  how  these  Chi-istians  love 
one  another,  and  how  ready  they  aro 
to  die  for  one  another." — Tertull.  Apol. 
c.  39.  They  "had  all  things  common," 
"  as  every  one  had  need."  Acts  2  :  44. 
And  in  the  first  centuries,  their  liberal 
contributions  to  the  poor  saints  and  to 
the  church,  shoAved  their  love.  Acts 
11 :  29.  Lucian,  a  heathen  writer  of 
apostolic  times,  said  contemptuously 
of  the  Christians,  "  Their  Lawgiver 
has  persuaded  them  all  to  be  bre- 
thren." By  this,  also,  they  were 
themselves  to  know  that  they  were 
His  disciples.  1  John  3:  14.  John,  in 
his  First  Epistle,  (3:  16,)  thus  ex- 
presses it — "  Hereby  perceive  we  the 
Love,  (it  is  not  said  ivhose,  since 
there  is  but  one  instance  of  such  love,) 
because  He  laid  down  His  life  for  us — 


Age  33.] 


CHAP.  XIV. 


247 


T  36  Simon  Peter 
said  unto  him,  Lord,  whither 
goest  thou?  Jesus  answered  him, 
Whither  I  go,  thou  canst  not  fol- 
low me  now;  but  °-  thou  shalt 
follow  me  afterwards. 

37  Peter  said  unto  him.  Lord, 
why  cannot  I  follow  thee  now  ?  I 
will  ^  lay  down  my  life  for  thy 
sake. 


a  c. 21. 18.    2Pe.l.l4. 
29,  &c.    Lu.  22.  33,  &c. 


h  Matt.  26.  33,  &c.    Mar.  14. 


and  we  ought  to  lay  down  our  lives 
for  the  brethren."  See  1  John  4:  21 ; 
3  :  23 ;  2:8.  Brotherly  love  in  such 
form  had  never  been  seen  in  the  world. 

g  136.  Jesus  foretells  the  fall  of 
Peter  and  the  dispersion  of  the 
Twelve. — Jerusalem. 

Matt.       I       Mark.       I       Luke.        |       John. 

26.  31-35il4.  27-31122.  31-38|l3.  36-38 
36.  Peter  seems  to  have  understood 
Him  by  vs.  33  that  He  would  fall  into 
violent  hands — be  seized  and  carried 
away — else  why  could  he  not  follow 


Hi 


And  even  in  such   case  why 


not  ?  ^  Shalt  folloiv.  This  leads  to 
the  ample  explanation  in  the  opening 
of  the  next  chapter.  There  was  room 
in  His  Father's  house  for  more  than 
Himself.  He  should  follow  Christ  by 
a  similar  death.  Ch.  21 :  18,  19. 

37.  Why?  It  is  natm\al  to  ask  the 
explanation  of  God's  rules — especially 
where  He  lays  any  restriction  upon 
us.  But  often  we  find,  as  Peter  did, 
that  He  knows  us  better  than  we  know 
ourselves.  ^  3Iy  life.  This  was  the 
impulsive  Peter — who  was  al.^o  so 
warm  and  earnest,  and  yet  so  cowardly, 
as  it  proved — "a  stone,"  and  yet  "  a 
stumbling-stone."  This  was  no  hypo- 
critical profession.  He  felt  it  all,  but 
he  did  not  know  himself.  His  denials, 
thrice  repeated  in  a  few  hours  from 
that  time,  helped  to  show  him  his  own 
heart.  The  risen  Saviour  refers  to 
this  loud  profession,  (ch.  21 :  15,)  and 
we  find  this  great  apostle,  after  he  was 
recovered  from  the  fall  that  so  followed 
upon  his  self-confidence,  declining  to  saj' 
any  more  than  "  Lord,  thou  knowest 
all   things — thou  knowest  that  I  love 


38  Jesus  answered  him,  Wilt 
thou  lay  down  thy  life  for  my 
sake  ?  Verily,  verily,  I  say  unto 
thee,  The  cock  shall  not  crow,  till 
thou  hast  denied  me  thrice. 

CHAPTER  XIV. 

TT  ET  <=  not  your  heart 
I  i  be  troubled :  ye  be- 
lieve in  God,  believe  ^also  in  me. 

cIs.  43. 1,2.  ver.  27.  2  Th.  2.  2.  d  Is.  12. 2,  3.  Ep. 
1.12,13.     IPe.  1.  21. 

^Aee."  Matthew  and  Mark  are  n^ore 
full,  and  have  it,  "  Though  all  men 
shall  be  ofi"ended  in  thee,  yet  will  I 
never  be  offended."  See  Notes.  ^  Shall 
not  croiv.  See  Notes  on  Luke  22 :  34. 

CHAPTER  XIV. 

§138.  Jesus  comforts  His  Disciples 
— The   Holy   Spirit    projiised. — 

Jerusalem. 

Matt.       I       Mark.       I       Luke.        |         John. 

I  I  |l4.1-31. 

In  these  wonderful  Discourses,  says 
Tholuck,  (chap.  14-16,)  there  is  a 
childlike  tone,  and  a  certain  subdued 
style  of  delineation,  not  possible  to 
have  been  invented  by  man.  No  where 
throughout  the  entire  Gospel,  has  the 
language  of  Christ  such  perfect  art- 
lessness — a  character  so  adapted  to 
the  minds  of  His  disciples  as  here.  As 
Luther  says,  "He  speaks  as  one  must 
who  would  charm  and  win  the  simple." 

1.  Be  troubled.  This  term  was  used 
in  the  last  chapter,  vs.  21,  respecting 
Christ  as  being  "  troubled  in  spirit." 
Now  He  who  lias  felt  such  troubling 
of  soul,  pities  His  troubled  disciples. 
The  term  expresses  strong  agitation, 
as  water  agitated  by  tempest.  No 
wonder  they  are  troubled  at  the 
thought  of  their  Master's  death — of 
Peter's  denial,  and  of  Judas'  treachery, 
all  of  which  had  just  been  foretold 
with  deep  emotion.  If  Ye  believe.  This 
term  may  be  rendered  in  the  impera- 
tive— '■^Believe.''''  It  is  in  the  same 
form  in  both  clauses,  and  it  would 
very  properly  read,  "Believe  in  God, 
believe  also  in  me."  But  the  common 
reading  is  to  be  preferred.     It  makes 


248 


JOHN. 


[Age  33. 


2  In  my  Father's  house  are  many 
mansions :    if  it  loere  not  so,   I 


the  also  more  emphatic,  and  agrees 
best  with  the  drift  of  His  discourse. 
He  assumes  their  belief  in  God,  of 
which,  as  Jews,  they  always  boasted — 
speaks  encouragingly  of  this  as  the 
ground  of  their  belief  in  Him — for  He 
came  forth  from  God,  and  produced 
ample  testimonies  from  the  Father. 
This  was  just  the  point  of  difficulty, 
that  they  did  not  fully  believe  in  His 
oneness  with  the  God  of  Abraham — 
and  this  was  the  point  at  which  He 
labored  with  them  till  the  last :  as  in 
the  case  of  Thomas,  &c.  Hence  He 
says  "  My  Father's  House."  This 
command  is  closely  connected  with  all 
that  He  had  just  said  in  ch.  38  :  81, 
82.  They  ought  fully  to  believe  in  tlie 
glorious  results  of  His  work,  as  en- 
suring the  glory  of  the  Father  and  the 
Son,  and  as  providing  for  their  future 
glorj^,  so  that  they  should  follow  Him 
afterwards.  They  were  not  taking 
high  views  of  His  work — and  especially 
they  were  not  trusting  fully  in  the 
plan  of  grace  for  their  own  salvation. 
Now  He  addresses  them  amidst  all 
their  fears  with  the  sweet  words  of 
consolation — as  though  He  had  said, 
Do  not  be  disheartened  at  all  these 
gloomy  forebodings :  only  trust  in  the 
Father  and  in  Me,  as  united  so  entirely 
in  the  work  of  redemption — and  as  so 
tenderly  providing  for  your  personal 
case. 

2.  House.  They  are  now  encouraged 
to  confide  in  Him  as  one  with  the  Fa- 
ther—for He  shows  them  that  His  Fa- 
ther's house  is  the  place  to  which  He  is 
going,  and  to  which  He  conducts  them : 
that  there  is  ample  room  there  for 
many.  Some  understand  this  house  to 
mean  the  universe,  and  that  He  would 
here  assure  them  of  His  only  going  to 
another  part  of  the  same  Father's 
house.  But  this  would  be  compara- 
tively a  poor  consolation — that  death 
would  not  remove  Him  entirely  away 
from  them,  but  only  to  a  different 
apartment.  His  Father's  house  is  here 
expressly  spoken  of  as  the   place  to 


would  have  told  you.     I  go  *  to 
prepare  a  place  for  you. 

a  He.  6.  20  ;  9.  8,  24.    Ee.  21.  2. 

which  He  was  going  to  prepare  for 
them  an  abode,  so  that  they  could  he  to- 
gether, and  it  refers  to  the  Upper  Tem- 
ple— Heaven — "Paradise,"  where  God 
dwells,  and  whither  He  was  going  soon 
in  His  glorified  hodj— taking  the  thief 
with  Him.  Luke  23:  43.  Observe — 
This  is  properly  in  reply  to  Peter's 
question.  Ch.  13:  36.  What,  then, 
could  hinder  their  following  Him  soon  ? 
^Mansions.  Literally,  abiding  places.  He 
meant  to  say  to  them,  There  is  room 
enough  for  you  all.  Luke  14:  22.  This 
is  your  personal  interest  in  the  matter. 
Why  then  be  discouraged  ?  What  more 
consolatory  than  that  you  shall  follow 
me,  and  that  every  provision  will  be 
made  by  me.  —  They  should  have 
^^  abundant  entrance."  2  Pet.  1:  11. 
^  If  it  xcere  not  so.  Literally,  if  not. 
All  along  He  had  encouraged  them  to 
expect  ample  benefits  from  His  work ; 
and  if  there  Avere  not  these  provisions 
for  them  in  His  Father's  house,  and 
if  they  could  not  follow  He  would 
have  told  them  so.  He  would  not  have 
encouraged  such  expectations  if  they 
were  not  to  be  fulfilled.  ^  I  go — lam 
going.  He  now  sets  forth  His  part  in 
the  matter,  and  shows  what  His  de- 
parture has  to  do  with  it.  They  ought 
to  trust  in  Him,  that  He  will  make 
good  all  His  promises.  The  very  ob- 
ject of  His  going  was  this — to  prepare 
— to  make  ready  a  place  for  them, 
where  they  should  sit  down  with  Abra- 
ham and  Isaac  and  Jacob.  Luke  ]  3  : 
28,  29.  He  does  not  even  go  back  to 
His  Father's  house  solely  on  His  own 
account.  He  was  to  ascend,  not  sim- 
ply as  having  finished  His  work  on 
earth,  but  also  to  carry  it  on  in  Heaven. 
Our  High  Priest  was  to  present  the 
blood  in  the  holiest  of  all,  and  there 
to  make  intercession  for  us.  Heb.  9: 
12.  He  was  to  enter  there  before  us 
as  our  Forerunner y  to  wait  for  us — and 
to  stand  as  the  warrant  for  us  till  we 
should  come.  Heb.  4:  14-16;  7:  25- 
27;  10:  12;  18:  19-22.  He  was  the 
true  Joshua — the  Leader  into  the  Rest 


Age  33.] 


CHAP.   XIY. 


219 


3  And  if  I  go  and  prepare  a 
place  for  you,  I  ^vill  *  come  again, 
and  receive  you  unto  myself; 
that ''where  I  am,  there  ye  may 
be  also. 


17.24.    lTft.4.17. 


of  God.  Heb.  4  :  8,  9.  He  opened  the 
way,  through  death  to  Heaven  for  all 
believers. 

3.  And  if,  &c.  There  is  no  doubt  ex- 
pressed in  these  terms.  It  means  ' '  ivhcn 
I  shall  have  gone,"  &c.,  or,  as  surely  as  I 
go.  It  was  not  merely  necessary 
to  prepare  the  place,  but  to  come  and 
lead  them  to  it.  ^  /  will  come. 
Rather — '■'■lam  coming  again,  and  will 
take  you,'"  &c.  He  is  coming  again  at 
the  second  Advent  to  the  final  judg- 
ment. His  going  to  prepare  a  place, 
implied  His  return  to  take  them  thither 
for  its  occupancy.  But,  meanwhile, 
there  would  be  divers  "comings"  of 
His  which  should  more  and  more  point 
to  that,  and  give  assurance  of  it  as 
foreshadows  of  the  great  final  event. 
This  coming  is  begun  at  His  resui'rec- 
tion — carried  on  in  the  spiritual  work, 
(vs.  23,)  by  which  they  should  be  made 
ready  for  the  place  prepared — it  is 
further  advanced,  when  each  believer 
is  taken  away,  to  be  with  Him,  (Phil. 
1 :  23,) — when  the  Son  of  man  comes 
to  each  in  death,  (2  Cor.  5:6-9;  1 
Thess.  5  :  10,)  — and  it  is  fully  comple- 
ted at  His  coming  in  glory — when  they 
shall  be  ever  with  the  Lord.  1  Thess. 
4:  17.  IF  That  ichere  I  am.  That 
where  I  belong — where  my  abode  is — 
my  Father's  house,  there  ye  may  be 
also.  In  ch.  17:  24,  He  prays  in  His 
parting  petition,  "Father,  I  will  that 
they  also,  whom  thou  hast  given  me, 
be  with  me  where  I  am ;  "  and  He 
states  the  reason  for  this — that  they 
may  behold  my  glory. 

4,  Ye  knoiv.  He  means  to  say  that 
now  He  had  answered  their  question 
in  ch.  13 :  3G,  both  as  to  whither  He 
was  going,  and  the  way  for  their  going 
thither.  He  had  plainly  stated  it 
in  the  foregoing  words.  He  was  going 
to  His  Father's  house.  There  was 
room  enough  there  for  them  all.     He 


4  And  whither  I  go  ye  know, 
and  the  way  ye  know. 

5  Thomas  saith  unto  him,  Lord, 
we  know  not  whither  thou  gocst ; 
and  how  can  we  know  the  way? 


was  going  with  the  express  object  of 
arranging  everything  for  their  arrival. 
And  He  assured  them  of  His  coming 
again  to  take  them  to  Himself,  that 
they  might  be  there  also.  If  they 
were  not  utterly  blinded  they  must  see 
what  he  had  made  so  plain. 

5.  Thomas.  This  is  the  loving,  but 
doubting  Thomas — who  was  ready  to 
say,  "Let  us  also  go  that  we  may  die 
with  Him,"  when  the  Master  would 
go  up  to  Bethany.  Ch.  11 :  16.  He 
would  not  believe  in  the  resurrection 
without  seeing  the  print  of  the  nails. 
Ch.  20 :  25.  Yet  that  was,  evidently, 
because  the  news  seemed  to  him  too 
good  to  be  true.  So  here  it  is  the  lan- 
guage of  deep  interest  and  of  jealous 
love.  It  was  the  language  of  afl'ection, 
too  deep  to  be  indifferent  to  such  a 
matter,  and  only  too  inclined  to  look 
on  the  dark  side.  This  would  forbid 
encouraging  views,  and  keep  up  per- 
petual disquiet.  How  many  such  are 
there  in  the  church — habitual  doubt- 
ers, yet  not  unbelievers — having  not 
enough  assurance  about  their  own 
gracious  estate  to  give  them  animation 
in  Christian  duty.  We  shall  find  that 
it  is  just  this  flagging  spirit  that  keeps 
Thomas  from  the  prayer  meeting.  Ch. 
20:  24.  So  here  he  does  not  A:«o?r  any- 
thing certainly  or  clearly  about  the 
matter,  after  all  that  the  Master  had 
said.  He  was  full  of  other  notions 
and  expectations  which  served  to  keep 
him  in  the  dark  about  the  true  nature 
of  Christ's  kingdom.  Their  fancy  ran, 
says  Henry,  on  His  going  to  Bethle- 
hem or  Nazareth  or  Capernaum  or 
elsewhere,  to  be  anointed  King.  The 
idea  yet  lurked  in  the  minds  of  some 
of  them,  that  He  would  thus  restore  the 
kingdom  to  Israel.  "When  He  arose, 
they  were  ready  to  look  for  that  event 
as  likely  to  take  place  then,  or  soon. 
Acts  1 ;  6.     And  with  such  views,  so 


250 


JOHN. 


[AoE  33. 


6  Jesus  saitli  unto  liim.  I  au^  tlic 
*  way,  and  tlie  truth,  ^  and  the  life ; 


C.  10. 9.    He.  10. 19,  20.     6  c.  1. 17  ;  15. 1. 


persistently  entertained,  we  cannot 
wonder  that  Thomas  could  not  under- 
stand this  language  of  our  Lord.  But 
had  He  not  said,  "What  and  if  ye 
shall  see  the  Son  of  man  ascend  up 
wliere  He  was  before  ?  "  Ch.  6  :  62. 

6.  Jesus  might  easily  have  left  the 
doubter  without  any  further  effort  to 
explain.  But  in  infinite  condescension 
He  goes  further,  and  shows  the  spiritu- 
alit}^  of  the  subject.  Thomas  had 
asked  how  they  could  know  the  way — 
and  as  this  question  had  respect  to 
their  following,  Jesus  replies  on  this 
point  for  their  practical  benefit,  that 
He  Himself  i,s  everything — all  in  all — 
"the  way, the  truth,  and  the  life."  Calvin 
says,  "The  sum  of  the  expression  is 
this — whoever  possesses  Christ,  lacks 
in  nothing.  But  He  marks  three  grades 
or  degrees,  and  says  as  it  were,  that 
He  is  the  beginning  and  the  middle  and 
the  end.  Whence  it  follows  that  the 
commencement  is  to  be  from  Him — in 
Him  it  is  to  be  continued  and  ended." 
This  is  Luther's  view,  also.  TT  The 
tcay.  Not  merely  ihQ  forerunner,  going 
to  prepare  the  place — but  the  way 
for  men  to  the  Father — the  only  way 
for  their  getting  there — as  He  shows 
in  the  last  clause — "  the  new  and  liv- 
ing way,"  (Heb.  10:  20,)  opened  for 
believers  thi-ougli  His  death — the  veil 
of  His  flesh  being  rent  for  their  access 
to  the  holiest  of  all.  Had  He  not 
already  said  "/  am  the  door  of  the 
sheep.  By  Me  if  any  man  enter  in,  he 
shall  be  saved,  and  shall  go  in  and  out 
and  find  pasture."  Ch.  10.  Had  not 
the  persecuting  Pharisees  asked 
"Whither  will  He  go  that  we  shall  not 
find  Him."  Ch.  7  :  35.  And  had  He 
not  replied,  "Ye  are  from  beneath,  I 
am  from  above."  Ch.  8:  23.  Had  He 
not  said,  "  Whoever  climbeth  up  some 
other  way,  the  same  is  a  thief  and  a 
robber."  Ch.  10:  1.  If  The  truth.  He 
is  not  only  the  way,  in  His  atonement 
and  finished  work — the  only  way  of 
access  to  the  Father — but  He  is  the 
p'uth  in  regard  to  the  way,  and  the  life 


•-'  no  '^  man  cometh  unto  the  Father 
but  by  me. 


c.  1.4;  11.25.      c?  Ac.  4. 12. 


to  zvhich  the  u'ay  conducts.  He  had 
"come  a  light  into  the  world,  that  they 
which  sec  not  might  see,"  (ch.  9:  39,) 
and  "not  abide  in  darkness."  Ch.  12: 
44.  Peter  had  confessed,  "  Thou  alone 
hast  the  ivords  of  eternal  life,"  and  had 
asked,  "Lord  to  whom  felse)  shall  we 
go  ?  "  Ch.  G  :  08.  He  ^is,  therefore, 
the  object  of  most  implicit  faith,  in 
order  to  get  the  benefit  of  Him  as  the 
way ;  for  though  He  is  the  appointed 
and  only  way  to  God  and  Heaven,  none 
will  enter  by  Him  unless  they  believe 
His  words.  This  He  had  all  along 
insisted  on.  Besides,  He  is  the  sub- 
stance of  all  the  revealed  truth  of  God. 
Ch.  5:  46,  47.  "In  Him  we  have 
boldness  and  access  with  confidence 
(to  the  Father)  by  the  faith  of  Plim." 
Col.  3 :  12.  He  is  the  revelation  of 
the  Father.  Ch.  1:  18.  "In  Him 
are  hid  all  the  treasures  of  wisdom  and 
knowledge."  Col.  2  :  3.  In  Him  alone 
can  any  man  gain  that  knowledge  of 
God  which  is  eternal  life.  Ch.  17  :  3 
T[  And  the  life — to  which  the  way  leads, 
and  which  the  truth  points  out.  He 
is  the  Bread  of  life — is  the  Prince  of 
life,  (Acts  3:  15,)— and  He  alone 
gives  eternal  life  to  His  people.  Ch. 
17:  1.  Because  He  lives,  they  shall 
live  also.  vs.  19.  Their  "life  is  hid 
with  Christ  in  God,  so  that  when  Christ 
who  is  their  life  shall  appear,  they  also 
may  appear  with  Him  in  glory."  Col. 
3 :  3,  4.  This  fact  becomes  the  high- 
est motive  to  holy  living.  He  is  "  the 
living  way.''''  Heb.  10:  20.  He  is  all 
IN  ALL.  Seech.  6:  57;  11:  25.  T[  No 
man.  This  shows  them  plainly  the 
glorious  place  whither  He  was  going, 
that  is — '■'■to  the  Father'' — to  His 
Father's  house,  in  Heaven,  and  the  way 
of  getting  there.  This  is  that  follow- 
ing Him  which  He  had  spoken  of,  and 
which  they  had  asked  about.  Ch.  13: 
36.  To  come  to  the  Father  thus  in 
Heaven,  we  must  first  come  to  Him 
here  by  prayer  and  holy  living.  This 
we  can  do  only  in  Christ's  name,  and 
through  His  merit.     And  we  can  never 


Age  33.] 


CHAP.  XIV. 


251 


7  If  ye  had  known  mo,  ye  slioulJ 
have  known  my  Father  also  :  and 
from  henceforth  ye  know  him,  and 
have  seen  him. 

be  reconciled  to  the  Father,  except  by 
the  atonement  of  Christ.  We  can  come 
to  the  Father  with  acceptance  only  by 
faith  in  Christ's  finished  work.  This 
none  of  us  can  do  "except  the  Father 
draw  us  "  by  the  Ilobj  Spirit  of  Christ. 
Ch,  6:  44. — How  false  and  wicked  is 
that  system  of  religion  which  makes 
mani/  mediators  between  the  Father  and 
the  sinner — which  teaches  men  to  pray 
to  dead  saints  and  to  the  Virgin  Mary, 
rather  than  to  Christ — and  to  depend 
on  the  act  of  the  priest  rather  than  on 
the  work  of  our  great  High  Priest  and 
only  Saviour.  It  is  the  characteristic 
of  His  sheep,  that  they  folloio  Him  as 
THE  Way,  (entering  by  Him  as  the 
door,  ch.  10:  9,)  —  they  follow  Him 
as  THE  Truth,  (for  they  hear  His 
voice,  and  they  know  His  voice,  ch. 
10 :  4,  27,)  and  they  follow  Him  as  the 
Life — -  (for  He  is  come  that  they  might 
have  life  more  abundantly,  and  He  laid 
down  His  life  for  the  sheep.)  Ch.  10: 
10,  15. 

7.  If  ye  had  hnoicn  vie.  Though  He 
■was  indeed  "  the  way  and  the  truth  and 
the  life,"  they  had  made  but  little  pro- 
gress, with  all  His  teachings.  He  here 
repeats  what  He  had  said,  ch.  8 : 
19.  It  appears  that  He  had  ground  for 
the  exhortation  in  vs.  1,  for  they  had 
not  yet  fully  known  Him,  nor  the 
Father.  While  they  looked  for  new 
discoveries  froi.i  some  source,  He  would 
have  them  lock  to  Him  as  all  in  all, 
beginning,  middle  and  end — "wisdom 
and  righteousness,  and  sanctification 
and  redemption."  Observe — 1.  Men 
look  for  new  revelations,  when  the  great 
difficulty  is,  that  they  do  not  receive 
and  comprehend  what  they  have. 
2.  Who  would  not  follow  Christ 
through  trial  and  death,  when  this  is 
the  only  way  by  which  we  can  enter 
into  heaven?  ^'Follow  me,''  He  says, 
and  this  is  not  merely  a  call  to  Christ- 
ian duties,  but  a  call  to  heavenly  bles- 
sedness.     They   had   not   understood 


8  Philip  saith  unto  him,  Lord, 
shew  us  the  Father,  and  it  suf- 
ficeth  us. 

9  Jesus  saith  unto  him,  Have  I 


His  work — the  nature  of  His  kingdom 
— His  real  object,  and  the  ends  of  His 
mission — else  they  would  have  under- 
'Stood  the  Father's  plan.  So  He  would 
have  it  urged  upon  them,  at  the  opening 
of  this  consolatory  discourse,  (vs.  1,) 
the  great  need  of  believing,  not  only 
in  the  Father,  but  in  Himself  also. 
They  did  not  yet  understand  Him, 
else  they  would  have  understood  what 
He  meant  by  His  Father's  house,  and 
by  their  coming  to  the  Father  by  Him. 
If  they  could  only  understand  Christ, 
they  could  understand  the  Father, 
whom  He  came  to  reveal ;  for  He  was 
the  way  to  the  Father  —  the  true 
knowledge  of  the  Father  was  by  Him, 
and  He  was  the  source  of  that  eternal 
life  which  is  with  the  Father.  %  From 
henceforth.  He  had  said,  (ch.  13:  31,) 
"  Now  is  the  Son  of  Man  glorified,  and 
God  is  glorified  in  Him."  Looking  upon 
His  death  and  ascension  as  at  hand. 
He  says  also  here — fro7}i  now — from 
tliis  time  of  my  glorification,  ye  know 
Him ;  these  events  will  reveal  Him  to 
you,  and  you  will,  after  this,  under- 
stand Him,  as  revealed  in  .Jesus  Christ. 
You  will  regard  me  as  the  brightness 
of  His  glory,  and  the  express  image  of 
His  person.  Heb.  1:3;  chs.  12,  44, 
45;  Col.  1:  15;  1  Tim.  6:  16.  Be- 
sides this.  He  had  now  surely  made 
Him  known. 

8.  Shew  us,  &c.  Philip  started  at 
this  idea  of  seeing  the  Father,  and  per- 
haps thought  that  some  special  sight 
of  Him  was  now  to  be  granted.  This, 
he  says,  would  settle  every  doubt. 
But  our  Lord  had  meant  only  that  the 
Father's  plans  would  be  revealed  to 
them,  so  that  they  would  know  Him 
when  the  great  facts  of  His  death  and 
resurrection  should  soon  burst  upon 
them.  Instead  of  receiving  the  ample 
testimony  which  they  already  had,  they 
looked  for  some  thing  different,  which 
they  supposed  would  be  more  conclu- 
sive.    But  in  the  parable  of  the  Rich 


252 


JOHN. 


[Age  33. 


been  so  long  time  with  you,  and 
yet  hast  thou  not  known  me, 
Philip  ?  He  *  that  hath  seen  me 
bath  seen  the  Father :  and  how 
gayest  thou  tlieiij  Shew  us  the 
Father  ? 


man  it  is  testified  from  heaven,  that 
the  Scriptures  are  as  strong  and  suf- 
ficient evidence  as  any  one's  rising  from 
the  dead  could  be,  or  any  coming  down 
from  heaven.  Christ  had  come  from 
the  bosom  of  the  Father,  and  was  not 
this  enough?     See  ch.  8:  19. 

9.  So  long  time.  More  than  three 
years  Christ  had  been  with  them — in- 
structing them  as  to  His  work  and 
kingdom,  and  oneness  with  the  Father 
— working  miracles,  to  show  the  Father's 
union  with  Him,  and  testimony  to  His 
mission.  And  no  wonder  that  He  ex- 
claims now,  at  such  poor  effect  of  His 
long  presence  Avith  Him.  %  He  that 
hath  seen  me.  They  had  had  the  Fa- 
ther shown  to  them  by  all  His  life  and 
work.  He  came  from  the  bosom  of 
the  Father  on  purpose  to  reveal  Him 
to  men — to  make  known  His  plans  of 
grace  and  purposes  of  salvation.  He 
was  "the  brightness  of  the  Father's 
glory,  and  the  express  image  of  His 
Person."  "No  man  hath  seen  God  at 
at  any  time.  The  only-begotten  Son 
which  is  in  the  bosom  of  the  Father, 
He  hath  declared  Him."  Ch.  1:  18; 
ch.  12 :  44,  45 ;  Col.  1:15;  Heb.  1 :  3; 
1  Tim.  6:  IG.  So  inseparable  is  the 
Father  from  the  Son  in  essence,  though 
distinct  from  Him  in  person,  that  when 
the  Eternal  Word  appeared  among 
men,  it  was  a  revealing  of  the  Father, 
and  they  who  properly  beheld  Christ, 
by  faith,  would  see  Him  in  this  light. 
This  was  the  truth  of  His  essential 
oneness  with  the  Father,  which  the 
nation  so  stubbornly  rejected.  It  is, 
indeed,  a  great  mystery,  and  only  the 
eye  of  faith  can  behold  the  Father  in 
the  Son.  This  demand,  therefore,  not- 
withstanding all  His  manifestations,  to 
sliow  them  the  Father,  as  though  Christ 
had  not  revealed  Him,  or  as  though 
He  wa5  to  be  seen  with  bodily  eyes, 


10  Believest  thou  not  that  I  am 
in  the  Father,  and  the  Father  in 
me  ?  The  words  that  I  speak  unto 
you,  I  speak  not  of  myself:  but 
the  Father,  that  dwclleth  in  me, 
he  doeth  the  works. 


was  only  the  working  of  natural  and 
carnal  unbelief,  quite  unworthy  of  His 
professed  disciples,  and  most  unworthy 
of  His  Apostles.  It  was  the  same 
challenge  which  the  Pharisees  threw 
out,  (ch.  7  :  19,)  "  Where  is  thy  Fa- 
ther?''' And  our  Lord  reiDlied  there 
very  much  as  He  does  here — "  If  ye 
had  known  me  ye  should  have  known 
my  Father  also" — and  this  simply  be- 
cause "  I  and  my  Father  are  one." 

10.  Believest  thou  not?  The  point 
of  this  question  is  as  to  Philip's  faith 
— that  he  should  review  it  and  examine 
himself.  Did  he  not  profess  to  believe 
in  His  oneness  with  the  Father,  and 
did  he  really  believe  it  ?  This  was  the 
Philip  whose  faith  was  tested  prior  to 
the  miracle  of  feeding  the  five  thousand. 
Ch.  6:6.  "  AVhence  shall  we  buy 
bread  that  these  may  eat  ?''  And  hence 
it  would  appear  that  he  was  very  sluw 
to  apprehend  the  Godhead  of  the  Son. 
Observe — 1.  It  is  important  to  ques- 
tion ourselves  often  upon  the  first 
principles  of  our  faith — whether  we 
really  believe  in  a  covenant-keeping 
God — and  an  omnipotent  Saviour.  2. 
Our  practice  is  often  such  as  to  con- 
tradict the  simplest  articles  of  our 
faith.  We  yield  to  doubt  and  unbe- 
lief in  matters  that  are  elementary  in 
our  professed  creed.  Therefore  the 
Saviour  pointedly  asks — "  Believest 
thou,"  &c.  \  In  the  Father.  It  is  not 
easy  for  words  to  express  this  mystical 
and  Divine  union.  It  is  not  to  be  ex- 
pected, much  less  is  it  to  be  claimed, 
that  finite  creatures,  such  as  we, 
should  understand  the  modes  of  the 
Divine  existence.  "  The  Son  is  in  the 
Father,  as  light  is  in  that  light  out  of 
which  it  floweth  without  separation. 
The  Father  is  in  the  Son  as  light  in 
that  light  which  it  causeth  and  leaveth 
v^qV— Hooker.     See  ch.  10:  38:  17: 


Age  33.] 


CHAP.  XIV. 


253 


11  Believe  me  that  I  am  in  the 
Father,  and  the  Father  in  me  :  or 
else  believe  me  for  the  very  works' 
sake. 

12  Verily,  verily,  I  say  unto  you. 


21.  T[  The  7cords.  Words  and  works 
are  both  spoken  of  here  in  such  a  way 
as  to  show  that  they  are  equally  com- 
prehended in  the  statement.  The  idea 
is,  that  both  the  words  and  works  of 
Christ  come  from  the  Father  as  really 
as  from  Himself,  because  of  their 
essential  oneness — and  the  Father  is 
equally  present  with  Himself  in  all  the 
words  and  works.  Besides,  all  the 
works  are  an  utterance  and  revelation 
of  the  Father.  Ch.  5:19.  1[  Dwelleth 
in  me.  This  is  the  same  term  as  is 
used  in  ch.  15,  of  the  believers  abiding 
in  Christ.  If  Doeth  the  ivorks.  The 
Father  doeth  the  miraculous  works 
which  prove  that  the  words  which  I 
speak  are  from  Him  and  not  from  my- 
self. 

11.  Believe  me  from  the  doctrine, 
the  words — or  if  you  cannot  take  the 
mystery  from  the  2vords — upon  the 
simple  statement,  yet  believe  me  from 
the  works — from  the  evidence  which 
my  miraculous  works  afford.  Literally, 
on  account  of  the  works  themselves — sim- 
ply on  that  basis.  Observe — They 
ought  to  have  believed  in  Him  for  His 
own  sake — they  should  have  credited 
His  statements,  simply  because  they 
were  His.  Such  an  implicit  faith  in 
God's  word  is  beautiful,  and  it  is  that 
which  oiu-  Lord  has  a  right  to  claim — 
and  which,  therefore,  He  first  of  all 
demands.  Ch.  4  :  42.  The  faith  which 
rests  simply  on  the  evidence  of  mira- 
cles He  counted  quite  inferior,  and  was 
not  willing  to  trust  it,  (ch.  2  :  28,  24.) 
but  it  was  better  than  none.  Ch.  4:  48. 
It  was  even  a  greater  witness  than 
John's,  which  the  works  afforded.  Ch. 
5 :  So.  Ana  it  would  aid  the  faith  of 
many,  and  lead  from  faith  in  the  works 
to  faith  in  the  word.  Observe — God 
often  makes  His  works  of  Providence 
a  powerful  means  of  grace,  leading 
men  from  such  sensible  manifestations 
of  Himself,  to  credit  the  simple  word 
22 


He  *  that  believeth  on  me,  the 
works  that  I  do  shall  he  do  also ; 
and  greater  woi^ks  than  these  shall 
he  do;  because  I  go  unto  my 
Father. 


of  Scripture — for  all  His  works  con- 
firm His  word.  The  revelation  which 
He  makes  of  Himself  in  His  works  are 
intended  to  illustrate  and  demonstrate 
the  revelation  which  He  makes  of  Him- 
self in  His  word.  Hence,  it  is  truly 
said,  "  An  undevout  astronomer  is 
mad,"  for  he  who  is  conversant  with 
God's  works  of  creation,  and  does  not 
see  Him  in  them,  so  as  to  be  led  to  a 
belief  in  His  more  minute  and  full 
revelation  in  His  word,  is  mad. 

12.  He  proceeds  now  to  show  how 
by  faith  in  Him  they,  the  Apostles, 
should  acquire  such  wonder-working 
power.  It  is  here  promised  to  them, 
1.  That  they  should  in  the  power  of 
Christian  faith  do  the  works  which  He 
did — that  is,  they  should  work  miracles 
in  His  name,  and  by  faith  in  Him  as 
the  risen  Lord — Acts  3,  &c. — and  2. 
That  they  should  even  do  greater  things 
than  work  miracles,  because  His  going 
to  the  Father  would  leave  the  interests 
of  His  cause  on  earth  devolving  upon 
them,  to  carry  it  forward  to  a  more 
wonderful  development — and  especially 
because  He  should,  at  His  ascension, 
receive  power  and  glory  for  the  efficient 
prosecution  of  His  redeeming  woi'k, 
through  their  instrumentality.  It  is 
not  meant  that  they  should  do  more 
astounding  miracles  than  He.  Nor 
that  they  should  do  of  themselves  a 
greater  work  than  He.  But  it  was  so 
ordered  in  the  Divine  plan,  that  the 
disciples  should  carry  forward  what 
He  had  begun.  Yet  it  should  be  by 
virtue  of  His  sovereign  power  at  the 
light  hand.  Acts  5:  15;  13:  11;  19: 
12;  Mark  1(3:  17.  They  should  do 
gi-eater  things  in  the  conversion  of 
souls,  (Acts  2,)  and  in  the  extension 
of  the  kingdom — (Acts  10)— in  the 
planting  of  churches  and  in  testifying 
among  different  nations — carrying  the 
Gospel  to  the  Gentiles,  and  bringing 
about  great  events,  by  extensive  work- 


254 


JOHN. 


[Aqb  33. 


13  And  *  wliatsoever  ye  shall  ask 
in  my  name,  tbafc  will  I  do,  that 


1  John  5. 14. 


ing  of  miracles  in  the  chief  cities  of  the 
earth.  Yet  it  should  all  be  by  virtue 
of  His  sovereign  power  at  the  right 
hand  on  high.  Hence  the  book  of  "  the 
Acts"  is  rather  a  history  of  the  Acts  of 
the  risen  Lord,  through  the  agency  of 
the  Apostles.  "He  shed  forth'"  that 
■which  was  seen  at  Pentecost,  Acts  2 : 
33.  ^  Because  I  go.  This  would  be 
the  reason  wJiy  they  should  do  these 
greater  works.  He  would  ascend  for 
this  purpose.  This  was  also  spoken 
beforehand,  to  prepare  them  for  His 
departure,  and  to  train  them  gradually 
to  an  expectation  of  blessed  results 
from  His  ascension.  Ch.  16:  7,.  &c. 
Observe — The  progress  of  Christianity 
on  earth  is  directly  owing  to  our  risen 
Lord,  who  mightily  works,  in  carrying 
on  His  kingdom  to  final  victory  through 
His  believing  disciples.  See  Matt.  17 : 
19,  20;  Matt.  21:  20-22.  2.  It  is 
because  of  His  being  exalted,  and 
crowned  with  glory  and  honor,  as  the 
reward  of  His  sufferings,  that  we  are 
to  work  hopefully,  and  to  expect  con- 
fidently the  fruit  of  our  labors.  3, 
"  Christ  has  sown,  and  we  reap:  and 
the  harvest  is  greater  than  the  seed- 
time." Observe — We  know  of  not 
more  than  G20  disciples  (120  in  Jeru- 
salem and  500  in  Galilee)  whom  our 
Lord  left  on  earth  at  His  ascension — 
while  as  the  result  of  the  preaching  at 
Pentecost,  accompanied  by  the  Spirit's 
outpouring,  8000  souls  were  converted. 
Acts  2:  41.  Besides  this,  as  the  result 
of  the  first  miracle,  and  the  defence  and 
preaching  that  followed,  5000  more 
were  converted.  Acts  4 :  4. 

13.  The  connexion  is  this.  He  had 
appealed  to  His  works  in  proof  of  His 
oneness  with  the  Father,  vss.  10,  11. 
He  had  shown  further,  that  by  virtue 
of  His  going  to  the  Father,  thry  shall 
do  these  same  works  by  faith  in  Him, 
and  shall  even  do  greater  things,  vs.  12. 
(which  is  also  a  proof  of  His  oneness 
with  the  Father.  Acts  2 :  33.)  And 
now,  still  further  He  shows  that  it  will 
be  rather  His  doing,  by  means  of  their 


the  Father  may  be  glorified  in  the 
Son. 


asking  the  Father  in  His  name — and 
this  further  proves  His  oneness  with 
the  Father.  The  risen  Lord  ascended 
to  the  right  hand  of  the  Father ;  that 
is — to  a  share  in  the  dominioji — occupy- 
ing the  mediatorial  throne.  Ps.  110 — 
also  Pss.  2  and  72.  ^  Whatsoever. 
Here  the  plan  for  carrying  forward  His 
glorious  work  is  further  set  forth, 
namely — that  He  shall  be  exalted  on 
high,  to  receive  their  petitions — as 
Lord  and  Christ,  (Acts  2 :  33,  36,)  and 
to  execute  whatsoever  they  should  ask 
when  presented  thus  in  His  name,  on 
the  ground  of  His  finished  work  and 
His  promises.  Besides  this,  the  asking 
in  His  name,  means,  as  properly  repre- 
senting His  interest  on  earth — asking 
thus  such  things  as  were  needful  for 
the  promotion  of  His  cause.  This  im- 
plies that  from  the  right  hand  on  high, 
He  will  pray  the  Father,  who  will  send 
down  the  Comforter  in  His  name,  and 
He  shall  indite  their  petitions,  for 
they  know  not  what  to  pray  for  as  they 
ought,  but  the  Spirit  maketh  interces- 
sion for  them,  (Rom.  8:  26,)  and 
prayers  which  He  thus  prompts  in 
them,  (Phil.  2:  13,)  He  will  surely 
and  always  execute.  T[  That  will  I  do. 
He  will  do  it  by  His  own  power  in 
Heaven ;  He,  as  exalted  to  be  a  Prince 
and  a  Saviour,  will  do  it  all.  Ch.  15:7. 
This  is  not  an  unlimited  grant,  to  ask 
what  they  please — but  only  what  they 
shall  ask  in  His  name.  If  the  desire 
regard  only  our  own  will,  the  prayer 
is  not  in  the  name  of  the  Lord,  even 
though  it  relate  to  spiritual  good, 
which  maybe  sought  in  a  wrong  spirit. 
This  promise  of  Christ  implies  His 
essential  omniscience  as  well  as  om- 
nipotence— and  it  is  a  distinct  asser- 
tion of  His  Personal  Godhead.  ^  That 
the  Father.  The  aim  and  result  of  this 
arrangement  shall  be  that  the  Father 
shall  be  glorified  by  these  wonders  of 
grace  and  triumphs  of  the  Gospel 
through  the  Son,  as  the  risen  Lord, 
shedding  down  His  ascension  gifts,  and 
working  still  through  His  servants  to 


Age  33.] 


CHAP.  XIV. 


255 


14  If  ye  shall  ask  any  thing  in 
my  name^  I  will  do  it. 


the  completion  of  His  kingdom  on  the 
earth.  Acts  4 :  29,  30 ;  3 :  G-8 ;  Phil. 
4 :  G  ;  2  Cor.  12 :  9  ;  Rom.  15 :  18,  19. 
Besides,  the  fact  that  this  is  His  aim, 
and  this  the  plan  of  His  kingdom,  to 
glorify  the  Father  by  the  Son's  omnipo- 
tent work,  proves  still  further  the  one- 
ness of  the  Father  and  the  Son.  Ob- 
serve— 1.  The  end  of  the  economy  of 
grace,  is  the  glory  of  God,  by  the 
agency  of  the  Son.  2.  This  high  aim 
of  all  the  Gospel  plan  encourages  our 
praj^ers  and  labors.  It  is  a  plan  for 
glorifying  the  Godhead,  and  it  must 
prosper,  3.  Whatever  we  ask  of  the 
Father  in  the  name  of  the  Son,  the  Son 
performs,  and  this  shows  the  essential 
oneness  of  the  Father  and  the  Son. 
The  Son  knows  of  whatever  is  asked 
of  the  Father — and  He  is  able  to  do  it 
by  His  own  Almighty  power. 

14.  Here  He  solemnly  repeats  as  a 
promise  what  was  incidentally  asserted 
before.  It  is  distinctly  declared  that 
this  promise  should  extend  to  "a?i_y- 
thinff,"  ^'  u-hatsoever'"  they  should  so 
ask — and  it  is  emphatically  said,  "  I 
will  do  it."  The pro?ioun  "I"  is  here 
used,  as  it  was  not  in  the  former  clause, 
as  much  as  to  say,  "It  is  /  that  will 
do  it."  The  promise  is  thus  virtually 
repeated  and  doubled  in  order  to  give 
every  assurance  to  them,  and  to  meet 
their  doubts.  It  is  so  emphatically 
said,  "I  will  do  it" — to  show  them 
that  He  will  be  Himself  on  high — the 
same  Personal  Saviour — and  that,  as 
their  risen  Lord,  He  would  directly  act 
in  answer  to  their  prayers.  The  whole 
history  of  the  Acts  of  the  Apostles 
shows  that  this  was  the  very  truth 
which  they  were  so  slow  to  understand, 
and  which  was  constantly  urged  upon 
their  attention.  Acts  1 :  24;  3:  21,  &c. 

15.  As  the  asking,  however,  was  to 
be  in  His  name,  so  it  must  be  in  the 
way  of  loving  obedience  and  service. 

^  ^  If  ye  love  me.  He  had  exhorted 
them  to  believe  in  Him — in  His  very 
essential  Godhead,  (vs.  11,)  and  He 
had  uttered  the  richest  promises  to 
them  if  they  should  so  believe — even 


15  If  *  ye  love  me,  keep  my 
commandments. 

ac.  15. 10, 14.    ver.  21.23.     1  John  5.  3. 

that  He  would  so  fully  perform  what 
they  should  ask  believingly.  And  now 
He  appeals  to  their  love,  and  it  is  in 
this  tender  form — "7/"  ye  love  me,"  as 
ye  profess,  and  as  ye  ought,  and  as  is 
needful  for  any  right  prayer  and  labor, 
keep  my  commandmenls.  After  show- 
ing His  love  to  them,  He  thus  appeals 
to  their  love  to  Him,  and  exhorts  them 
to  make  practical  protf  of  it.  Thus  it 
is  that  this  exhortation  connects  with 
verse  11,  Faith  and  love  are  tested 
by  obedience.  Faith  works,  and  it 
works  by  love.  Gal.  5 :  6.  See  vs.  23  ; 
vss.  21,  24.  So  John  elsewhere  re- 
marks, (1  John  5:  3,)  "This  is  the 
love  of  God,  that  we  keep  His  command- 
ments." "Love  is  the  fulfilling  of 
the  law,"  because  it  prompts  to  every 
practical  fulfillment.  And  here  this 
appeal  is  made  to  furnish  them  a  solid, 
uniform  principle  for  the  regulation  of 
their  conduct  in  His  absence,  namely : 
to  prove  their  love  by  their  obedience. 
Besides,  it  is  meant  to  turn  away  their 
attention  from  vain  regrets  at  His 
personal  departure,  and  to  show  them 
that  they  could  most  acceptably  man- 
ifest their  love  to  Him,  even  while  He 
should  be  absent  from  them,  namel}': 
by  keeping  the  commandments  which 
He  had  given  them.  Ch.  8 :  51  ;  1 
John  5 :  2,  3.  He  refers  especially  to 
the  "new  commandment"  of  love. 
Ch.  13 :  34.  ^  My  commandments. 
The  commandments  of  Christ  are  not 
naked  injunctions  of  do  this  and  that, 
but  when  He  commands  He  also  gives 
to  believers  the  grace  to  obej'^  His 
commandments.  So  Augustine  used 
to  say — "Only  give  what  thou  com- 
mandest,  then  command  what  thou 
wilt,"  Hence  we  have  immediately 
the  promise  of  this  needed  helper. 

16.  And  I  u-ill  pray,  &c.  Pie 
promises,  therefore,  in  this  very  con- 
nexion, the  gift  of  the  Holy  Spirit  to 
dwell  with  them,  and  to  be  in  them  ; 
so  that  He  does  not  mean  to  leave 
them  to  struggle  on,  in  darkness  and 
doubt,  in  His  absence,  but  to  have  His 
place  fully  supplied,  and  more.     For 


266 


JOHN. 


[Age  33. 


16  And  I  will  pray  tlie  Father^ 
and   he    shall    give   you  another 

the  Spirit,  instead  of  being  confined  to 
places,  as  He  was  in  the  flesh,  could 
dwell  in  all  their  hearts  at  once,  and 
wherever  they  should  be.  It  was, 
therefore,  a  much  better  arrangement 
than  His  continuance  with  them  could 
be.  See  ch.  IG:  7,  &c.  The  Spirit 
could  abide  with  them  forever,  and 
dwell  ivith  them  and  in  them.  How 
blessed  a  provision — this  gracious  and 
almighty  Tndweller,  who  works  in  the 
very  springs  of  thought  and  feeling, 
and  works  so  sweetly,  constraining  us 
so  softly  and  gently,  by  using  the  love  of 
Christ  as  a  tender  and  powerful  motive 
to  all  obedience.  Observe — 1.  Christ 
requires  obedience  to  his  commands 
"  They  are  not  grievous."  1  John 
5 :  3.  They  are  such  works  as  are 
done  by  love,  through  faith  in  Him. 
2.  This  promise  of  the  Holy  Spirit  is 
to  be  taken  in  close  connexion  with 
His  command  to  obedience,  for  only 
thus  are  we  furnished  with  any  abil- 
ity to  do  what  he  requires.  The  term 
here  rendered  "^jroy,"  is  a  term  denot- 
ing a  familiar  mode  of  asking,  as  of 
friend  asking  friend,  and  refers  to  the 
essential  equality  of  the  Father  and 
the  Son.  It  also  hints  of  His  asking 
face  to  face,  as  He  was  to  ascend  to 
the  Father,  and  carry  on  His  mediato- 
rial work  in  heaven.  The  term  mean- 
ing to  pray  as  a  mppliant,  is  different. 
In  this  official  character  He  would 
intercede  for  them,  and  He  would  ob- 
tain this  advent  of  the  third  Person  of 
the  Blessed  Trinity,  as  a  further  step 
in  the  glorious  Pian  of  Redemption. 
T[  lie  shall  send.  The  Spirit  was  to  be 
sent  as  the  fruit  of  Christ's  atoning 
work.  The  Father,  therefore,  is  here 
said  to  send  Him.  But  in  ch.  15  :  2(3, 
Christ  is  said  to  send  Him.  T[  Another 
Comforter.  The  term  here  rendered 
"Comforter,"  is  the  Greek  word  ^^Par- 
aclete." Whatever  it  signifies,  it  was 
such  an  office  and  work  as  Christ  had 
hitherto  performed,  for  the  Holy  Spirit 
was  to  be  '■'■  another,"  as  Christ  had 
been  one.  Nay,  Christ  should  continue 
to  be  one,  but  not   bodily  present^  as 


Comforter,  "^  that  he  may  abide 
with  you  for  ever ; 


I 


before.  The  term  also  is  here  used 
appropriately  to  the  context,  both  as 
adapted  to  what  they  should  require, 
(in  order  to  keep  His  commandments,) 
and  to  what  this  Paraclete  is  to  per- 
form, as  is  stated  here  and  in  vss.  20, 
27;  ch.  15:  2G,  and  in  ch.  16.  He 
was  to  "  teach  them  all  things,  and 
bring  all  the  tnings  of  Christ  to  their 
remembrance,"  (vs.  26,)  while  it  wss 
doubtless  by  ihe  Spirit  that  "  Christ 
was  to  manifest  Himself  unto  them," 
and  often  come  to  them  in  their  orphan 
estate,  vs.  18.  The  Paraclete  was  also 
to  bear  witness  of  Christ.  Ch.  15  :  26. 
He  was  also  to  lead  them  along  in  the 
way  into  all  the  truth,  and  He  would 
show  them  the  things  to  come.  He 
was  to  take  of  Christ's  and  show  unto 
them — opening  to  them  the  excellen- 
cies, and  unfolding  the  beauties  and 
glories  of  Christ  to  them.  Ch.  16  :  13- 
16.  He  was  therefore  to  be  such  a 
reminder  and  expounder  of  Christ,  and 
of  His  truth  and  salvation,  as  would 
furnish  them  the  greatest  consolation 
in  His  absence — and  most  fully  make 
up  for  His  bodily  departure.  Naj', 
they  should  know  more  of  Christ  from 
the  Spirit's  unfolding  than  they  knew 
by  Christ's  own  abiding  with  them — 
and  more  than  they  could  know  by 
His  continuance  with  them  in  the  flesh. 
Thus  we  see  the  Spirit  was  to  be  a 
Paraclete  by  His  comforting  instruc- 
tions and  suggestions,  which  should  be 
always  so  full  of  Christ.  He  was 
also  to  "dwell  with  them,  and  to  bo 
in  them."  This  seems  to  refer  to  help 
and  strength,  which  He  Avould  furnish 
— standing  near  as  an  assistant,  and 
pleading,  interceding  as  an  Advocate. 
The  term  originally  means,  one  u-ho  is 
called  to  stand  by  another — which  was 
most  appropriate  here  when  they 
thought  only  of  beiiig  deserted.  Christ 
is  our  Advocate  with  the  Father, 
(James  2:  1,)  standing  by  us  with  the 
Futher — and  standing  at  the  right  hand 
of  the  Father  for  us.  The  word  has 
such  a  fullness  of  meaning  here,  that 
it  is  not  easy  to  express  all  the  ideas 


Age  33.] 


CHAP.  XIV 


257 


17   Even   the    Spirit  of  truth ;    whom  *  the  world  cannot  receive; 

a  1  Cor.  2. 14. 

down,  but  immortal  as  the  soul  itself. 
1  Cor.  6:  19;  3:  16,  17;  2  Cor.  6:  16. 
They  would  need  His  offices  at  all 
times,  to  bring  Christ  and  all  His 
things  to  remembrance,  to  lead  and 
guide  them  into  all  the  truth  as  it  is 
in  Christ.  Ch.  16:  16.  Observe— This 
Paraclete  is  a  Person  no  less  than 
Christ,  and  His  Personal  acts  and 
works  are  spoken  of.  So  that  here 
the  three  Persons  of  the  Blessed  Tri- 
nity are  brought  to  view. 

17.  The  Spirit  of  truth.  How  appro- 
priately, therefore,  the  Spirit  is  so 
called,  from  all  that  we  have  seen  of 
His  offices.  He  is  called  by  this  name 
also,  in  ch.  15:  23,  and  ch.  16:  13. 
The  Spirit  is  called  "  Truth,''  by  John, 
(1  John  1:  6,)  and  here  the  name 
means  not  the  true  Spirit,  as  some 
understand,  but  the  Spirit  who  is 
Truth,  and  who  works  Truth  in  us — 
who  leads  into  all  truth,  (ch.  16:  13,) 
who  reveals  the  truth  as  it  is  in  Jesiis, 
and  shows  forth  Christ  as  "the  Truth." 
It  is  not  a  single  truth  to  be  understood, 
but  the  very  principle  of  truth  which 
is  here  referred  to,  which  overcomes 
all  the  vanity  and  falsehood  of  the 
natural,  sinful  life.  Christ  came  "full 
of  grace  and  truth."  Ch.  1 :  17.  And 
here  the  Redeemer  promises  in  His 
bodily  absence,  the  presence  of  a  new 
and  higher  principle,  namely — the  in- 
dwelling and  working  of  this  Personal 
Truth  in  them,  to  bring  their  minds  and 
lives  into  entire  conformity  with  the 
mind  of  God.  T[  Whom  the  icorld. 
This  describes  the  Holy  Spirit — this 
third  person  of  the  Blessed  Trinity. 
Just  as  the  world — the  unregeuerate 
world  did  not  receive  Christ  when  He 
came — so  neither  will  they  receive  the 
Spirit.  ^  Cannot.  Literally — is  not 
able.  There  is  even  an  inability  to 
receive  the  Spirit  for  the  reason  stated. 
It  is  not  a  physical  inability,  but  a 
spiritual  one — yet  it  belongs  to  us  by 
nature.  Is  is  none  the  le?s  an  inability, 
because  it  is  not  a  bodily  one.  It  is 
even  more,  because  it  is  an  inability  of 
the  heart,  about  things  that  belong  to 
the  heart.     An  inability  of  the  eyes 


in  one  term.  It  combines  Comforter 
and  Advocate.  The  sense,  however,  in 
which  the  Spirit  maketh  intercession 
for  us,  is  explained  in  Romans  8 :  26, 
27 — namely,  that  it  is  within  us,  while 
Christ  intercedes  above  us.  It  is  "  with 
groanings  unutterable,"  that  the  in- 
dwelling Spirit  pleads — responsive  to 
the  pleading  of  Christ  at  the  right 
hand  on  high.  This  accords  with  His 
office  of  Teacher,  and  Reminder  of 
Chi^ist — Christ's  Revealer  on  earth.  As 
Christ  revealed  the  Father,  so  the 
Spirit  reveals  Christ  in  all  His  com- 
forting and  beautiful  qualities  and 
offices  for  the  soul,  ministering  thus 
the  most  heavenly  consolations — lead- 
ing in  Christ's  ways,  and  opening  to 
the  inward  sight  Christ's  lovely  attri- 
butes, as  by  opening  a  casket  and 
showing  the  jeAvels,  one  by  one,  in 
their  richest  light — "shedding  abroad 
in  the  heart  the  love  of  Christ,"  which 
Christ  has  shown  to  us.  Rom.  8  : 
Hence  we  see,  that  whether  it  is  com- 
forting, strengthening,  advocating,  or 
helping — it  is  expressly  by  means  of 
the  TRUTH,  as  it  is  in,  Jesus,  that  the 
Spirit  is  promised  to  work.  This  was 
just  what  was  needed  as  the  next  step 
in  the  plan  of  redemption.  It  is  to  be 
understood  that  the  term  "comforter" 
had  the  sense  originally  of  strengthener, 
from  Latin  confortare ;  and  we  should 
bear  in  mind,  says  Hare,  that  "the  Spirit 
is  the  Comforter  in  the  primary  as  well 
as  the  secondary  sense  of  that  word, 
and  that  He  did  not  come  merely  to 
console  the  disciples  for  their  loss,  but 
mainly  to  strengthen  their  hearts  and 
minds,  by  enabling  them  to  understand 
the  whole  truth,  and  to  feel  the  whole 
power  of  the  Gospel."  —  Mission  of 
the  Com.,  p.  355.  If  That  He  may 
abide,  &c.  Christ  must  depart  to  carry 
on  His  advocacy  on  high.  The  Spirit 
would  be  a  permanent  indwelling  Para- 
clete. What  a  consolation  that  He 
would  never  leave  them.  Christ  taber- 
nacled with  them,  as  in  a  tc7it,  mova- 
ble and  temporary,  as  the  term  means. 
The  Spirit  abides,  dwells  in  them /or- 
ever,  as  in  a  temple  never  to  be  taken 
22* 


258 


JOHN. 


[Age 


83.     1 


because  it  seetli  liim  not^  neither 
knoweth  him :  but  ye  know  him ; 

would  be  of  small  account — for  the 
truths  of  God's  word  that  could  not  be 
read,  could  be  learned  from  the  lips  of 
others.  But  it  is  an  inability  of  the 
inward  sense,  which  is  the  most  serious 
inability,  because  it  does  not  lessen  the 
responsibility,  and  because  it  is  not  to 
be  overcome  except  by  divine  power. 
So  Paul  says,  (1  Cor.  2:  14,)  "The 
natural  man  receiveth  not  the  things 
of  the  Spirit  of  God,  for  they  are  fool- 
ishness unto  him.  Neither  can  he  [is 
he  able  to)  know  them,  because  they  are 
spiritually  discerned."  The  unrenewed 
world  cannot  receive  the  Spirit,  because 
it  has  no  spiritual  sense.  It  cannot 
discern  these  things  of  which  the  Spirit 
treats,  because  they  can  be  apprehen- 
ded only  with  another  eye.  The  blind 
eyeball  must  be  new  created  before  it 
can  receive  these  rays.  There  may 
be  a  dim  sight  of  outward  objects — of 
shapes  and  figures  and  of  light  as  dis- 
tinct from  darkness.  But  at  best,  it 
is  only  "men  as  trees  walking,"  that 
can  be  seen — not  a  sentence  of  God's 
glorious  gospel — not  a  feature  of  Jesus' 
face — not  a  glimpse  of  the  heavenly 
glory — because  these  things  are  spiritu- 
ally discerned,  and  cannot  be  seen  by 
the  carnal  eye.  TT  Because  it  seeth  Him 
not.  The  reason  here  given  for  the 
world's  inability  to  receive  the  Spirit, 
is  the  spiritual  nature  of  the  object, 
not  visible  as  worldly  objects  are — 
and  they  have  no  faith  nor  inward  dis- 
cernment of  divine  things.  T[  Neither 
knoweth  Him.  The  world  is  not  able 
to  know  the  Holy  Spirit  experimentallj^ 
because  they  have  no  spiritual  discern- 
ment. The  spiritual  man  "looks  not  at 
the  things  which  arc  seen,  but  at  the 
things  which  are  not  seen  " — and  by 
faith  he  communes  with  God — has 
fellowship  with  the  Father,  and  with 
His  Son  Jesus  Christ,  (1  John  1:  3,) 
and  has  his  "conversation  (citizenship) 
in  Heaven."  Phil.  3:  20.  But  the 
natural  man  neither  recognizes  the 
person  or  work  or  word  of  the  Spirit — 
nor  knoiL-eth  Him  experimentally.  He 
may   be   learned    enough   in   worldly 


for   he    dwelleth  with 
^  shall  be  in  you. 

aRo.  8.9.        lJno.2.  : 


you; 


and 


knowledge,  and  may  be  acquainted 
with  the  great  ones  of  the  earth,  but 
God  the  Spirit  he  has  no  knowledge 
of,  as  to  His  person  or  His  work  in  the 
heart.  1  Cor.  2  :  10-16.  "All  that  the 
Scripture  tells  us  about  the  Holy  Spirit 
is  regarded  by  worldly  men  as  a 
dream,  because,  trusting  to  their  own 
reason  they  despise  heavenly  illumina- 
tion."—  Calvin.  \  But  ye  know  Ilim. 
This  is  the  contrast  between  believers 
and  the  unregenerate  world.  Whilo 
carnal  men  make  no  account  of  the 
Spirit,  see  no  need  of  conversion,  and 
do  not  understand  regeneration,  believ- 
ers make  great  account  of  the  Spirit, 
without  whose  influence  they  "cannot 
even  think  anything  as  they  ought" — 
"know  not  what  to  pray  for  as  they 
ought."  They  have  constant  need  of 
"the  COMMUNION  of  the  Holy  Ghost,''^ 
and  this,  therefore,  is  in  the  apostolical 
benediction  along  with  "  the  grace 
of  our  Lord  .Jesus  Christ,"  and  "the 
love  of  God,"  (ICor.  13:  14,)  audit 
is  what  all  require.  Our  Lord,  there- 
fore, appeals  to  their  experience. 
They  already  had  inward  knowledge 
of  the  Spirit,  though  they  may  not 
have  learned  fully  to  distinguish  His 
offices  and  w^ork.  T[  For  He  dicelleth 
with  you.  Already  the  divine  Spirit 
could  be  said  to  dicell — abide  tcith  them — 
and  He  was  to  be  given  to  abide  with 
them  more  fully  and  manifestly  and 
forever,  vs.  16.  *|[  Shall  be  in  you. 
He  was  also  to  dwell  in  them,  taking 
up  His  abode  in  them,  as  in  a  temple. 
1  Cor.  6 .  19.  Hence,  Paul  the  Apostle 
testifies,  "Now  we  have  received  not 
the  spirit  of  the  world,  but  the  Spirit 
which  is  of  God,  that  we  might  know 
the  things  that  are  freely  given  to  us 
of  God,"  &c.  1  Cor.  2  :  12.  The  Spirit 
in  believers  works  appropriate  fruits, 
(Gal,  5  :  22-24,)  and  His  work  of 
sanctification  is  progressive,  and  He  is 
needed  to  continue  His  abode  in  them. 
Hence,  believers  are  exhorted  not  to 
grieve  the  Holy  Spirit,  (Eph.  4:  30,)  — 
not  to  quench  the  Spirit,  (1  Thess.  5: 
19,)   but  to  tcalk   in  the   Spirit  as  a 


Age  33.] 


CHAP.  XIV. 


259 


18  I  will  not  leave  you  ^  comfort- 
less :  I  *  will  come  to  you. 

19  Yet  a  little  while,  and  tlie 


1  or,  orphans.        a  ver.  3. 


proof  of  their  living  in  the  Spirit.  Gal. 
5 :  25. 

18.  Leave  you  comfortless.  The  term 
here  rendered  comfortless  means  orphcDis; 
indeed  it  is  the  very  word  '■^  orphan- 
ous,"  in  the  Greek.  Christ  had  prom- 
ised the  Spirit  as  the  Comforter,  to 
compensate  for  His  bodily  absence, 
and  more.  Now,  He  goes  further,  and 
assures  them  that  He  is  not  going  so  as 
not  to  revisit  them.  He  owns  His 
paternal  relation  to  them.  The  re- 
moval of  Himself,  as  their  family  Head, 
■would  seem  to  them  to  make  them 
orphans.  But  He  will  not  leave  them 
really  bereft.  He  will  still  be  their 
family  Head  in  heaven.  He  would 
give  them  evidence  in  the  mission  of 
the  Spirit,  at  Pentecost,  of  His  living 
interest  in  them.  And  personally,  as 
Mediator — God-Man — the  Second  Per- 
son of  the  Blessed  Trinity — He  would 
often  come  to  them  in  special  mani- 
festations of  Himself  by  the  Spirit. 
*\\  I  toill  come.  Literally,  /  come,  or 
am  coming.  He  refers  not  mainly  to 
the  final,  second  advent,  which  is 
rather  the  climax  of  his  frequent  com- 
ings, nor  to  the  other  bodily  advent 
at  the  resurrection.  It  is  rather  "the 
great  revisitation  in  all  its  blessed 
progress,"  which  He  here  pledges  to 
them ;  for  the  Spirit  will  take  of  the 
things  of  Christ  and  show  unto  them. 
Ch.  IG:  14.  By  this  means  they 
should  really  see  more  of  Him — see 
Him  more  fully,  and  know  and  appre- 
ciate Him  more  than  they  did  in  the 
flesh.  So  Paul  testifies — "  Henceforth 
know  we  no  man  after  the  flesh :  yea, 
though  we  have  known  Christ  after 
the  flesh,  yet  now  henceforth  know  we 
Him  [thus)  no  more."  2  Cor.  5 :  16. 
Observe — 1.  Christ  would  come  per- 
sonally,  only  not  bodily,  by  the  Spirit. 
2.  The  Spirit  would  make  Him  more 
manifest  and  near  to  His  people  than 
j\  bodily  form  could  do.  3,  How 
blessed  and  desirable  is  this  work  of 
the  Spirit — how  glorious  is  His  person, 


world  seetli  me  no  more ;  but  ye 
see  me :  because  ^  I  live,  ye  sball 
live  also. 


and  how  earnestly  should  His  opera- 
tion be  sought  when  it  can  be  had  at 
the  asking.  Our  heavenly  Father  gives 
the  Holy  Spirit  to  them  that  ask  Him. 
Luke  11 :  13. 

19.  Yet  a  little  tvhile.  He  refers 
here  to  the  great  event  for  which  He 
would  prepare  their  minds:  namely. 
His  withdrawal  fi'om  human  bodily 
sight,  in  death.  He  would  be  no  longer 
visible  according  to  the  flesh ;  and  to 
the  common,  worldly  view,  He  would 
be  unseen.  TT  J^ni  ye  see  tne.  There 
AVPS  a  sense,  however,  in  which  His 
believing  disciples  would  continue  to 
see  Him.  The  Spirit,  whom  He  would 
send,  would  show  Him  unto  them — and 
they  would  have  inward  perception  of 
Him,  and  holy  communion  and  fellow- 
ship with  Him.  He  cannot  refer  merely 
to  the  brief  interval  of  forty  days,  in 
which  He  would  show  Himself  to  them 
after  His  resurrection,  and  not  unto 
the  world,  (Acts  10 :  41,)  for  He  would 
then,  again,  so  shortly  leave  them,  as 
before.  He  may  include  that,  however, 
and  more  than  that  He  refers  to  the 
spiritual  sight  of  Him,  which  would 
more  than  compensate  for  His  bodily 
absence,  vs.  17.  See  ch.  16:  16. 
^  Because  I  live.  This  habitual  sight 
of  Christ  by  the  inward  sense,  so  much 
nearer  and  better  than  that  of  the 
bodily  sight,  where  He  appears  in  the 
very  chambers  of  the  soul,  and  nothing 
to  cloud  or  color  the  view,  shall  come 
from  the  spiritual  life  in  them.  And 
this  is  founded  upon  His  life.  This 
refers  to  the  great  truth,  that  He  is 
the  source  and  "  Fountain  of  Life  "  to 
all  His  people — that  thej  stand  in  Him 
as  their  substitute,  righteousness  and 
portion — and  that  He  is  "the  Life." 
Ch.  1:4.  If  He  should  be  crushed  by 
the  power  of  death,  His  work  could 
not  avail  them.  But  He  essentially 
lives — He  has  the  keys  of  Hell  and  of 
Death — He  will  abolish  death  by  virtue 
of  His  Divine  Life,  and  bring  Life  and 
immortality  to  light.    2  Tim.   1  :   10. 


260 


JOHN. 


[Age  33. 


20  At  that  day  ye  shall  know 
that  I  am  in  my  Father,  and  ye 
in  me,  and  I  in  you. 

Therefore,  though  He  should  seem  to 
yield  to  death  and  the  grave,  He  here 
assures  them  that  He  lives.  "lam 
He  that  liveth  and  was  dead,  and  behold 
I  am  alive  for  evermore,  Amen!  and 
have  the  keys  of  hell  and  of  death. 
Rev.  1 :  18.  And  because  He  lives — 
just  on  this  ground  of  His  living, 
despite  of  death,  and  living  after  death, 
and  living  eternally  beyond  the  power 
of  death — ^just  because  of  His  so  tri- 
umphing over  death  and  hell  and  hav- 
ing the  i-oyal  prerogative  of  Life,  Jlis 
people  shall  live  also.  Psal.  16  :  10,  11 ; 
Psal.  21 :  4.  He  laid  down  His  life 
and  took  it  again,  after  He  had  fully 
accomplished  His  object  in  laying  it 
down.  In  Him  was  Life,  and  the  life 
was  the  light  of  men.  Ch.  1:4.  He 
hath  life  in  Himself.  Ch.  5;  24,  26. 
He  is  "that  eternal  life,"  which  was 
from  the  beginning,  (1  John  1,  2,) 
"  He  quickens,  (raises  to  life)  Avhom 
He  will."  Ch.  5:  21.  His  people 
"shall  reign  in  life  by  One — Jesus 
Christ."  Rom.  5  :  17.  "Their  life  is  hid 
with  Christ."  As  true  believers  have 
their  spii'itual  life  on  the  ground  of  His 
life,  so  they  are  to  live  after  death  by 
virtue  of  His  eternal  and  glorious  life 
in  Heaven — "when  Christ,  tvho  is  their 
life,  shall  appear."  Rom.  8:  10,  11; 
1  Cor.  15:  26,  53,  54;  2  Cor.  5:4; 
Col.  3:  3,  4;  Phil.  3:  21;  1  John  3: 
2.  Observe. — 1.  This  is  life  in  the 
highest  sense,  life  spiritual  and  eternal, 
which  we  get  from  Christ  and  by  virtue 
of  His  life. 

" '  Tis  not  the  whole  of  life  to  live." 
2.  "The  world  seeth  not  Christ — but  as 
soon  as  any  man  begins  to  live  by  the 
spirit,  he  is  immediately  endued  with 
eyes  to  see  Christ.  Accordingly  when 
the  question  is,  how  are  we  to  obtain 
life,  our  eyes  must  be  directed  to 
Christ,  and  His  life  must  be  conveyed 
to  us  by  faith,  that  our  consciences  may 
be  fully  convinced  that  so  long  as 
Christ  lives  we  are  free  from  all  danger 
of  destruction." — Calvin,     ' '  Cause  me 


21  He  *  that  hath  my  command- 
ments, and  keepeth  them,  he  it  is 
that   loveth    me :    and    he    that 


aver.  15.  23. 


to  live  in,  by  and  according  to  thee,  0 
Jesus,  my  life  and  my  eternal  glory." 
Quesnel. 

20.  At  that  day.  Under  the  dispen- 
sation of  the  Spirit.  This  refers  to 
"  the  uninterrupted  course,  as  it  were, 
of  a  single  day,  from  the  time  when 
Christ  exerted  the  power  of  his  Spirit 
till  the  last  resurrection." — Calvin. 
j4s  the  prophets  were  accustomed  to 
speak  of  the  Messiah's  times  as  "  that 
day,"  "in  that  day,"  so  here  our  Lord 
refers  to  the  times  of  the  Spirit  as 
still  more  emphatically  "  that  day," 
to  which  all  the  plans  of  grace  looked 
forwai'd.  This  time  of  the  Spirit's  ad- 
vent is  to  be  a  time  of  peculiar  life  and 
knowledge.  He  promises  them,  there- 
fore, the  knowledge  of  such  high  truths 
asnow  they  stumbled  at.  How  wonder- 
fully these  very  apostles  did  afterwards 
enter  into  these  lofty  truths  unJer  the 
ministration  of  the  Spirit.  How  deeply 
Peter  penetrated  them.  1  Peter  1 : 
1-0,  17-23  ;  2  :  3-12,  21-25.  2  Peter 
1 :  3-12.  And  John,  in  this  gospel 
narrative,  and  his  Epistles  and  Reve- 
lation ;  and  James,  in  his  Epistle. 
^  /  am  in  my  Father.  This  was  what 
they  did  not  yet  understand.  This 
was  the  topic  which  he  had  been  ex- 
pounding to  them,  (vss.  10  and  11,) 
and  for  which  He  appealed  to  the 
wo7'ks.  See  I^^otes.  T[  And  ye  in  me. 
This  was  yet  a  more  practical  truth 
for  them  to  understand.  They  might 
not  be  able  to  comprehend  the  relations 
of  the  Blessed  Trinity,  yet  they  would 
receive   abounding  proofs  of  Christ's  j 

essential  Godhead  from  His  resurrec-  | 

tion,  (Rom.  1:2.)  and  from  His  send-  j 

ing  down  the   Holy  Spirit,  according  j 

to   promise,  and    from    His   almightj'^  i 

works  in  the  Church,  as  well  as  from 
the  whole  plan  of  redemption,  as  it          j 
should  be  more  inwardly  revealed  to  I 

their    experience.      Thej^  would    also  ' 

have  practical  knowledge  of  their  stand- 
ing in  Him  as  their  only  life  and  hope. 
They  would  know  that  high  spiritual 


Aqe  33.] 


CHAP.  XIV, 


261 


loveth    me    shall    be    loved     of 
my    Father ;    and    I    will    love 


truth  of  theii*  being  "m  Him,^^  as  the 
branch  is  in  the  vine,  (ch.  15,)  and  of 
their  justification  and  new  creation  in 
Him,  (2  Cor.  5:  17,)  by  the  working 
of  the  Spirit — elect  through  sanc- 
tification  of  the  Spirit  unto  obedience 
and  sprinkling  of  the  blood  of  Jesus 
Christ.  1  Peter  1:2.  If  And  I  in 
you.  This  doctrine  of  Christ's  being 
in  believers,  is  collateral  with  that  of 
their  being  in  Christ.  It  is  a  mutual 
indwelling — Christ  in  them  was  to  be 
more  and  more  clearly,  and  the  only 
hope  of  glory.  Col.  1 :  27.  When  He 
exhorts  them  to  abide  in  Him,  He 
adds,  "and  I  in  you."  Ch.  15.  "I  in 
them,"  He  says,  "and  thou  in  me," 
(ch.  17:  23,)  where  He  makes  His 
intercessory  prayer  to  the  Father:  and 
in  vs.  26,  He  adds,  "that  the  love 
wherewith  thou  hast  loved  me  may  be 
in  them,  and  /  in  them^  This  is  the 
deep  desire  of  His  soul,  to  establish 
this  indwelling  of  His  power  and  grace 
in  them — setting  up  in  their  hearts 
His  throne,  and  thus  more  fully  and 
firmly  identifying  them  with  Himself, 
as  those  "given  to  Him" — as  His  own 
(peculiar)  people — as  His  rich  and 
glorious  inheritance,  and  as  destined 
to  be  with  Him  forever,  where  He  is. 
Observe — We  are  in  Christ  as  His 
members — we  are  of  His  body,  His 
flesh,  and  His  bones,  and  He  is  in  us 
by  His  indwelling  spirit,  to  sanctify 
and  govern  us,  and  to  communicate  to 
us,  as  the  Head  to  the  members,  or  as 
the  heart  to  the  whole  man,  the  life 
of  grace  and  glory.  So  John,  in  the 
Revelation,  records  the  saying  of 
Christ  to  him  in  vision,  "I  will  come 
into  him,  and  sup  with  him,  and  he 
with  vie,'"  expressing  this  reciprocal  re- 
lation. "Accomplish  in  me,  0,  my 
God  !  these  last  mysteries  of  thy  love 
and  mercy.  Vouchsafe  to  work  that 
quickly  in  my  heart  which  thou  here 
promisest," — QuestieL 

21.  Hath  my  commandmeiits.  The 
Spirit's  work  aims  at  a  living  obedi- 
ence :  and  the  sanctification  of  be- 
lievers is  to  be  accomplished  by  His 


him,  and  will  manifest  myself  to 
him. 


advent.  Therefore  our  Lord  again  de- 
clares that  obedience  is  the  true  test 
of  love,  as  before,  (vs.  15,) — and  that 
such  personal,  vital,  habitual  con- 
formity to  Christ  is  the  proof  of  His 
indwelling,  and  of  these  close  relations 
just  spoken  of.  It  is  not  mere  theory, 
or  dry  doctrine,  or  formal  profession. 
It  is  living  truth,  working  out  in  daily 
practice.  To  have  Christ's  command- 
ments means,  says  Calvin,  "  to  be  pro- 
perly instructed  in  them."  To  have 
them  is  surely  something  more  than  to 
have  the  record  of  them,  or  the  verbal 
memory  of  them.  One  may  have  them 
at  his  tongue^ s  end,  and  not  have  them. 
One  may  have  them  written  in  front- 
lets and  phylacteries,  and  not  have 
them.  It  means  a  living  possession 
of  them,  "  laying  them  up  in  the 
heart,"  and  the  keeping  them  is  a 
"practicing  them  in  the  life."  Here 
our  Lord  lays  down  the  great  principle 
of  the  Christian  life,  that  the  relation 
to  Christ,  can  be  proved  in  this  way — 
that  mere  profession  or  church  con- 
nection is  not  enough — and  that  the 
Christian  living  must  show  the  Christian 
standing,  as  nothing  else  can :  that  kind 
of  having,  holding,  and  holding  to,  and 
holding  fast  His  commandments,  and 
KEEPING  them  in  daily  conduct,  which 
will  spring  from  love  to  Him — and 
which  will  prove  itself  as  the  proper 
fruit  of  love — which  could  not  be  ac- 
counted for,  except  by  the  constraifiing 
love  of  Christ — this  He  distinguishes 
as  the  proper  mark  of  His  people. 
T[  Loved  of  my  Father.  The  Father 
loveth  the  Son,  and  so  also  He  loveth 
all  those  who  love  the  Son.  He  loveth 
truth  and  holiness  and  so  He  loveth 
all  those  who  express  their  love  to 
Christ  by  truth  and  holiness  of  life. 
It  is  only  as  we  stand  in  Christ  that 
we  can  be  looked  on  with  favor  by  the 
Father,  wlio  loves  us  purely  for  Christ's 
sake.  "Behold,  0  God,  our  shield, 
and  look  upon  the  face  of  thine  Anoint- 
ed." Ps.  81.  There  is  also  another 
sense  in  which  God's  love  to  us  is  the 
cause  of  our  love  to  Him.     "  We  love 


262 


JOHN. 


[Age  33. 


22  Judas  ""  saitli  -unto  him,  (not 
Iscariot)  Lord,  how  is  it  that  thou 


Him  because  He  first  loved  us."  It  is 
both  the  efiicient  cause  and  the  excit- 
ing cause  of  it.  But  here  it  is  set 
forth  as  also  the  reward  of  our  love. 
So  that  His  love  acts  first,  to  work 
love  in  us,  and  then  to  reward  the  very 
love  which  He  has  excited  in  us,  by  a 
warmer  love  towards  us ;  on  this  ac- 
count His  love  supports  us  in  the  com- 
bat, and  then  eternally  crowns  those 
whom  He  all  along  supported  !  "  Be- 
hold what  manner  of  love  the  Father 
hath  bestowed  upon  us,  that  we  should 
be  called  the  sons  of  Grod.  And  it 
doth  not  yet  appear  what  we  shall  be." 
1  John  3.  Obsekve — "  Jlath"  and 
"  keepeth,^^  in  this  verse,  Augustine 
understands  as  "  hath  in  his  memory 
and  keepeth  in  his  ///e."  ^  And  I  ivill 
love  him.  It  is  not  only  the  Father's 
love  that  we  get  in  return  for  our  love 
to  Christ,  but  the  love  of  Christ  al?o — 
of  the  adorable,  ever-blessed  God-man 
— the  Saviour,  Intercessor,  and  final 
Judge — the  friend  that  sticketh  closer 
than  a  brother — the  sympathizing  High 
Priest,  merciful  and  faithful.  This 
love  has  in  it  a  sweetness  beyond  even 
the  love  of  the  Father.  It  is  closer. 
"  I  will  come  in  to  him  and  sup  with 
him,  and  he  with  me."  Rev.  3  :  20. 
^  Manifest  myself.  This,  says  Stier,  "is 
the  highest  promise  which  can  be  made 
to  man,  and  yet  it  is  made  to  every 
man  who  has  and  keeps  Christ's  com- 
mands, out  of  love  to  Him."  This  not 
only  implies  a  greater  discovery  of 
Christ,  day  by  day,  on  the  principle 
that  "  then  shall  we  Icnow  if  we  follow 
on  to  know  the  Lord,"  but  it  includes 
a  personal  and  gracious  manifestation 
to  the  soul,  in  a  holy  communion  and 
fellowship  —  as  the  return  for  our 
love  to  Christ,  our  love  shall  be  so 
warmly  responded  to.  vs.  23.  This 
sight  of  Jesus  is,  indeed,  the  most  glo- 
rious, precious  sight  in  the  universe, 
when  He  manifests  Himself  to  the  in- 
Avard  man,  in  the  chambers  of  the  soul. 
How  much  better  is  this  for  us,  in  our 
present  state,  than  any  manifestation 


wilt  manifest  thj/^self  unto  us,  and 
not  unto  the  world  ? 


in  the  flesh  to  our  poor,  dull  senses, 
where  we  might  misapprehend  Him, 
and  take  Him  to  be  a  spirit,  (Luke  24: 
37,)  or  mistake  Him,  even  at  tho 
open  sepulchre,  for  the  gardener! 
Manifest  thyself  to  us.  Blessed  Saviour, 
in  thy  word,  in  thy  providence — in 
thine  ordinances— in  the  Holy  Supper, 
Observe — INlany  look  for  some  mar- 
velous manifestations  of  Christ  in  a 
sensible  form,  instead  of  looking  for 
Him,  where  He  is  to  be  found,  in  His 
gospel.  There  he  gives  us  the  vivid 
revelation  of  Himself — there  He  records 
for  us  the  answers  beforehand  to  our 
prayers. 

22.  Judas.  This  question  of  the 
faithful  Judas  shows,  alas !  how  un- 
spiritual  the  apostles  even  were,  as 
yet,  in  their  views  of  Gospel  truth. 
They  thought  first  of  all  of  a  glorious 
manifestation  to  the  world,  according 
to  their  .Jewish  notion  of  a  conquering, 
earthly  king.  How  utterly  is  that 
notion  to  be  crushed  out  of  them, 
during  the  next  few  hours,  by  His 
seizure  and  death !  T[  Not  Iscariot. 
This  Judas  was  the  brother  of  James. 
He  was  not  the  traitor,  though  having 
the  same  name.  He  had  also  (happily,) 
other  names,  as  Lebbeus  and  Thaddeus. 
Matt.  10 :  3.  This  one  Avas  the  Apos- 
tle— and  author  of  the  Epistle  of  Jude. 
But  see  that  Epistle  for  the  proof  of 
the  Spirit's  enlightenment  according 
to  the  promise  here.  Ho  had  received 
an  understanding  of  this,  for  he  writes 
of  the  world,  (vs.  19,  &c.,)  "These  be 
they  who  separate  themselves,  sensual, 
having  not  the  Spirit.  But  ye  beloved, 
building  up  yourselves  on  your  most 
holy  faith,  praying  in  the  Holj'  Ghost, 
keep  yourselves  in  the  love  of  God, 
looking  for  the  mercy  of  our  Lord 
Jesus  Christ  unto  eternal  life.  And 
of  some  have  compassion,  making  a 
difference,  and  others  save  with  fear, 
pulling  them  out  of  the  fire."  ^  How 
is  it.  How  diff"erent  from  our  natural 
vieAV  is  this  Gospel  plan  and  doctrine 
throughout.     This  is,  indeed,  a  clear 


Age  33.] 


CHAP-  XIV. 


263 


23  Jesus  answered  and  said  unto 
him,  If  a  man  love  me,  he  will 
keep  my  words  :  and  mj  Father 
will  love  him,  and  ^  we  will  come 
unto  him,  and  make  our  abode 
with  him. 

24  He  that  loveth  me  not,  keep- 
eth  not  my  sayings :  and  the  word 


proof  of  the  inspiration  of  the  Scrip- 
tures. Who  would  ever  have  thought 
of  such  a  manifestation  of  Christ — to 
a  few — and  in  the  Spirit. 

23.  This  is  our  Lord's  answer.  He 
repeats  what  He  had  already  said,  so 
as  to  urge  this  spiritual  truth  upon  the 
comprehension.  In  vs.  21,  he  had 
spoken  of  obedience  as  proving  one's 
love,  and  now  He  speaks  of  love  as 
working  out  obedience.  ^  TT'e  ivill 
come.  Both  the  Father  and  Son — 
which  must  also  include  the  Spirit, 
who  shows  the  Son  unto  us,  and  sheds 
abroad  His  love  in  the  heart,  just  as 
the  Son  reveals  the  Father.  Besides, 
"the  things  of  God  knoweth  no  man 
but  the  Spirit  of  God,  for  the  Spirit 
searcheth  all  things,  yea,  the  deep 
things  of  God."  1  Cor.  2:10.  t  Make 
our  abode.  They  will  take  up  their 
familiar  residence  with  such.  "  I  will 
come  in  to  him  and  sup  with  him,  and 
he  with  me."  Rev.  3  :  20.  The  idea 
of  abode  is  that  of  permanency,  not 
only  as  distinct  from  sojourn,  but  it  is 
the  idea  of  a  dwelling,  a  mayision — the 
same  word  as  is  used  in  ch.  16:2.  "In 
my  Father's  house  are  many  mansions." 
Christ  dwelt  among  us  in  the  flesh. 
See  ch.  1 :  14,  where  the  terra  ex- 
presses a  temporary  dwelling,  as  in  a 
tent,  tabernacle.  The  Father  and  the 
Son  now  come  by  the  Spirit — really, 
but  not  visibly — personally,  but  not 
bodily — and  they  make  their  perma- 
nent abode  with  every  believer.  The 
Father  is  recognized  and  embraced  by 
that  Spirit  of  adoption  which  He  hath 
sent  forth  as  the  Spirit  of  His  Son  into 
our  hearts,  whereby  we  cry  Abba, 
Father.  Rom.  8:  15;  2  Cor.  6:  16; 
1  Cor.  3:  16;  6:  19.  Observe— It 
is  only  such  a  heart  of  love  and  obedi- 


which  ye  hear,  is  not  mine,  but 
the  Father's,  which  sent  me. 

25  These  things  have  I  spoken 
unto  you,  being  yet  present  with 
you. 

26  But  ^  the  Comforter,  ichicli  is 
the  Holy  Ghost,  whom  the  Father 
will  send  in  my  name,  he  '^  shall 

5ver.  16.      cc.16.13.     IJno.  2.20,27. 

ence  that  God  can  dwell  in — only  such 
a  heart  as  is  prepared  by  the  Spirit — 
swept   and  garnished  for   His  abode. 

24.  The  reason  is  here  given  why 
this  communion  cannot  be  had  with 
the  ungodly  world.  They  do  not  keep 
His  saijinys.  And  this  is  no  small  mut- 
ter, nor  is  it  an  arbitrary  distinction, 
for  this  "word  "  is  here  shown  to  be  of 
the  highest  authority.  And  "as  these 
who  show  their  love  to  me  by  keeping 
my  words,  will  be  loved  both  by  me 
and  my  Father  ;  so,  on  the  other  hand, 
they  who,  loving  me  not,  do  not  keep 
my  sayings,  will  be  excluded  as  Avell 
from  my  Father's  love  as  from  mine ; 
since  the  word  which  ye  hear  from  me 
is  not  mine  only,  but  my  Father's 
also  who  sent  me."    Ch.  5:  19;  7:  IC. 

25.  Yet  present.  As  though  He  had 
said,  I  have  spoken  these  things  to 
you  while  I  tarry  here  in  the  flesh. 
But  though  you  do  not  yet  understand 
them,  there  is  a  provision  even  for 
this — and  this  more  inward  unfolding 
of  these  things  to  you  will  be  the 
peculiar  oflice-work  of  the  Holy  Spirit. 

26.  The  Comforter— He.  Many  find 
it  most  difficult  to  conceive  of  the  per- 
sonality of  the  Holy  Spirit.  But — the 
'^Spirit  is  Just  that  very  thing  itself, 
tchich  is  personal." — Ols.  Our  Lord 
here  for  the  first  time  tells  them  most 
distinctly  that  the  Paraclete  (or  Com- 
forter) is  "the  Holy  Ghost;"  though 
He  had  spoken  of  Him  before  as  "the 
Spirit  of  Truth."  vs.  17.  ^  In  my 
name.  That  is  as  the  Spirit  of  Christ, 
(Rom.  8:  9,)  in  whom  the  Father  tes- 
tifies concerning  Christ,  and  who  takes 
of  Christ's  things  and  shows  them  unto 
us.  Ch.  16:  U.  Tbe  Father  would 
send  Him  "in  the  name  of"  Christ, 
that  is,  to  carry  forward  to  completion 


264 


JOHN. 


[Age  33. 


teach   you  all   things,  and   bring 
all  things  to  your  remembrance, 

the  gracious  work  "which  Christ  had 
begun.  He  would  urge  the  great  work 
of  sanctification.  In  ch.  16 :  7,  Christ 
speaks  of  Himself  ^b  sending  Him,  and 
in  ch.  15:  26,  as  sending  Him  '■'•from 
the  Father,"  which  He  did.  See  Acts 
2  :  33.  ^  He  shall  teach  you  all  tilings. 
Our  Lord  being  yet  present  with  them 
could  teach  them  only  a  feAV  things 
comparatively,  and  these  only  partially, 
as  they  could  not  yet  understand  them. 
The  Spirit  was  "to  supply  all  their 
need" — to  teach  them  inwardly  and 
fully  all  things,  especially  that  belong- 
ed to  their  apostolic  office-work — 
whatever  they  should  require  to  know 
in  founding  the  church,  in  recording 
the  scriptures,  and  in  carrying  forward 
the  interests  of  His  kingdom.  By  "all 
things"  here,  is  not  meant  every  item 
or  branch  of  possible  knoAvledge — as 
about  science,  and  worldly  learning, 
but  all  things  requisite  in  their  cir- 
cumstances. The  church  of  E.ome 
takes  this  as  the  promise  of  further 
revelation  continually,  through  the 
church.  Fanatics  and  Pantheists  use 
the  passage  to  support  their  idea  of 
individual  illuminations  beyond  what 
is  written.  As  Tholuck  has  well  said, 
it  is  only  the  blade  from  the  seed  that 
we  are  at  most  to  expect — the  unfolding 
of  the  same  truth  which  Christ  has 
already  deposited  here.  "  And  observe 
how  Paul,  in  opposition  to  those  who 
would  complete  Christianity  from  with- 
out by  philosophical  tenets,  declares, 
"In  Him  are  hid  all  the  treasures  of 
wisdom  and  knowledge."  Coloss.  2:  3. 
Observe — This  is  a  clear  promise  of 
the  Spirit's  infallible  guidance.  The 
Apostles  wei'e  inspired  men.  They  not 
only  claimed  this,  but  Christ  here  dis- 
tinctly promises  them  the  gift  of  Inspira- 
tion. And,  if  they  were  not  inspired. 
His  promise  was  not  fulfilled  to  them. 
^  Brijig  all  things  to  your  remembrance. 
Otherwise  they  would  be  liable  to  forget 
many  sayings  and  teachings  of  Christ, 
which  they  would  need  to  recollect  in 
preaching  and  composing  the  gospel 
narratives,  and  in  founding  and  in- 


whatsoever 
you. 


I    have    said     unto 


structing  the  churches.  In  the  course 
of  three  years  He  had  delivered  to 
them  so  many  precious  doctrines,  pre- 
dictions, precepts,  warnings  and  con- 
solations, that  naturally  they  would 
not  retain  them  all,  especially  as  they 
understood  them  so  poorly,  and  now 
He  promises  to  quicken  their  memories 
by  His  Hlviiie  Spirit,  so  that  they 
should  recall  fully  and  promptlj',  as  it 
might  be  needed,  whatever  He  had 
said  to  them.  He  v/ould  be  thus  not 
only  a  teacher,  but  a  Remembrancer. 
And  in  both  these  offices  He  would 
most  perfectly  serve  their  necessity. 
But,  besides  quickening  their  memories 
to  recall  the  sayings  of  Christ,  the 
Spirit  would  also  bring  these  things  to 
mind  in  their  freshness  and  fullness  of 
meaning — opening  them  to  the  under- 
standing in  their  true  light  as  the 
unassisted  memory  could  not  do — 
illuminating  their  minds — "  shedding 
abroad,"  (like  a  river)  "the  love  of 
God  in  the  heart."  Rom.  5:5.  So  it 
was  in  regard  to  His  saying  about  the 
temple.  Ch.  2:  17-22.  So  it  was  in 
regard  to  His  triumphal  entry  into 
Jerusalem.  Ch.  12:  16.  Observe — 
It  is  on  the  fulfillment  of  this  promise 
to  the  Apostles  that  the  inspired  au- 
thority of  their  writings  in  the  New 
Testament  is  grounded.  It  is  on  this 
ground  that  we  receive  their  testimony, 
in  respect  to  all  that  our  Lord  did  and 
taught,  as  an  infallible  testimony. 
Observe — Our  Lord  shows  that  every 
way,  this  advent  of  the  Paraclete  would 
be  to  their  advantage.  Even  in  the 
matter  of  instruction,  while  they  were 
so  wont  to  hang  upon  the  lips  of  the 
God-man,  and  could  not  see  how  they 
could  find  His  absence  compensated, 
He  shows  them  the  wonderful  provis- 
ion made  for  their  permanent  tuition — 
and  that,  by  this  means,  the  things 
which  He  had  said  and  which  thej'^  had 
forgotten,  would  be  wonderfully  and 
beautifully  recalled,  and  they  should 
thus  lose  nothing  of  His  teachings,  and 
should  gain  more  abundant  and  com- 
plete instruction.      Observe — "The 


Age  33.] 


CHAP.  XIV 


265 


27  Peace  *  I  leave  with  you,  my 
peace  I  give  unto  you  :  not  as  the 
world  giveth,  give  I  unto    you. 


aEph.2.14, 17.    Ph.  4. 7. 


aiflference  between  Christ's  teaching 
and  that  of  the  Spirit — and  yet  their 
sameness.  It  -was  the  same  teaching, 
but  in  a  different  way.  Christ  taught 
them  —  the  Holy  Ghost  made  them 
understand.  The  word  gave  the  doc- 
trine. The  Spirit  gave  the  capacity. 
The  Saviour  was  a  teacher  icith  them. 
The  Comforter  was  a  teacher  within 
them.  The  change,  therefore,  was  not 
to  be  so  much  in  the  teaching,  as  in 
themselves — as  when  a  man's  eyes  are 
dim  and  you  give  him  a  Bible,  and  he 
can  scarcely  read  it.  The  word  is 
God's  word — but  its  use  to  him  is 
small.  Let  his  eyes  be  healed,  how- 
ever, and  what  a  change  comes  over 
his  use  of  it.  It  is  the  same :  but  to 
him,  at  the  same  time,  how  different ! 
The  teaching  of  the  Spirit  makes  the 
teaching  of  the  Son  of  Man  available." 
Observe — How  false  is  the  theory  of 
those  who  charge  these  inspired  wri- 
ters with  inaccurate  memories.  Ob- 
serve— "The  Spirit  will  not  be  a 
builder  of  new  revelations.  By  this 
single  word  we  may  refute  all  the  in- 
ventions which  Satan  has  brought  into 
the  church  from  the  beginning,  under 
the  pretence  of  the  Spirit." — Calvin. 
The  Apostolic  benediction  pronounces 
this  as  the  sum  of  gospel  blessings  for 
the  people  of  God.  "The  grace  of 
our  Lord  Jesus  Christ,  and  the  love  of 
God,  and  the  communion  of  the  Holy 
Ghost,  be  with  you  all."  2  Cor.  13  :  14. 
27.  Peace  I  leave,  &c.  This  hints 
of  His  speedy  departure,  and  most 
sweetly  speaks  the  word  of  parting. 
This  was  customary  among  friends. 
Peace  is  the  common  oriental  saluta- 
tion and  benediction  and  farewell.  See 
1  Sam.  1 :  17  ;  Luke  7  :  50 ;  Acts  16  : 
36:  1  Pet.  5:14;  3. John  15;  also, 
Gen.  43  :  23  ;  Jud.  6  :  23.  It  was  not, 
however,  an  empty  word  with  our  Lord. 
The  world  can  say  "Peace,"  and  can 
do  nothing  to  give  it.  He  speaks, 
therefore,  of  leaving  it  with  them,  and 
He  could  not  leave  with  them  what  He 
23 


Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid. 
28  Ye  have  heard  how  I  said 


had  not  in  possession.  He  promises 
to  leave  it  with  them,  that  it  should  be 
theirs  after  His  departure — in  His  ab- 
sence. This  was  most  consolatory.  What 
could  they  want  more  than  peace  from 
the  Prince  of  Peace  ?  This  one  word 
strikes  at  the  root  of  a  thousand 
apprehensions  and  anxieties.  It  was 
better  than  to  say,  "I  leave  friends 
with  you,  and  earthly  possessions  " — 
for  with  these  there  might  be  no  peace. 
If  we  have  peace,  it  is  just  that  which, 
all  the  rest  of  our  possessions  aim  to 
give  us.  It  is  just  what  we  want  of 
them ;  and  they  are  worth  nothing  if 
they  give  us  not  this.  Observe — How 
one  word  of  this  Gospel,  as  Luther  has 
said,  is  often  like  the  very  gate  of 
Paradise,  '■'■  Peace, ^^  '■'■Rest.^''  We  are 
to  get  peace  from  Christ,  through  His 
W^ord  and  Spirit.  "  These  things  have 
I  spoken  unto  you  that  in  me  ye  might 
have  peace."  Ch.  16:  33.  \  My  peace 
I  give.  This  is  emphatic.  He  not 
only  promises  general  peace,  but  that 
peculiar  peace  which  is  His — which 
can  come  from  Him  alone.  "  The 
peace  of  God,  which  passeth  understand- 
ing, keep  your  heart  and  mind  through 
Christ  Jesus."  Phil.  4:  7,  9;  CoL  3: 
15.  This  peace,  which  is  distinguished 
from  every  other,  He  gives  in  actual 
donation  to  them  at  the  time — and 
this  is  what  He  was  all  along  to  do. 
It  seems  also  to  be  implied  that  as 
believers  are  to  enter  into  His  joy  by 
virtue  of  His  merit  imputed  to  them, 
so  the  peace  which  He  gives  is  the 
very  peace  which  He  enjoys  in  Himself. 
So  He  is  called  by  Isaiah  "the  Prince 
of  Peace."  Is.  9:5.  ^  Not  as  the  icorld 
giveth.  In  a  thousand  empty  forms 
the  world  gives  peace,  but  gives  only 
the  name.  In  a  thousand  deceitful 
promises  and  vain  hopes,  it  gives  only 
the  shadow  and  counterfeit  after  all. 
But  He  gives  it  as  its  rightful  possessor, 
and  gives  it  pure  from  the  fountain, 
and  gives  it  to  be  as  eternal  as  Him- 
self.    The  world  often  gives  tribula- 


266 


JOHN. 


[Age  33. 


unto  you,  T  go  away,  and  come 
again  unto  you.  If  ye  loved 
ma,  ye  would  rejoice,  because  I 
said,  I  •*  go  unto  the  Father  :    for 


tion  without  peace.  Ch.  16  :  83.  Christ 
gives  peace  in  the  midst  of  tribulation. 
^  Let  not  your  heart,  &c.  He  saw 
that  they  grieved  at  His  speedy  depar- 
ture; and  in  addition  to  all  the  con- 
solation He  had  spoken,  He  bids  them 
be  comforted,  and  take  the  peace  He 
gives  them.  He  would  have  them  dis- 
miss their  trouble  and  their  fear.  This 
He  had  urged  (vss.  1  and  2,)  by  all 
the  confidence  they  had  in  the  Father 
and  in  Him. 

28.  Ye  have  heard.  See  vss.  12, 18,  23. 
He  had  frankly  told  them  that  He  was 
going,  and  for  what  purpose,  namely — 
to  prepare  a  place  for  them— and  that  He 
would  also  return  to  them  to  take  them 
to  Himself,  vss.  2,  3.  *^  If  ye  loved  me. 
Now  He  declares  to  them  that  this 
departure  was  connected  with  His 
highest  interests  as  well  as  theirs,  and 
that,  therefore,  instead  of  grieving  for 
themselves,  they  should  rejoice  on  His 
account,  while  the  secret  of  the  m.atter 
was  that  His  exaltation  was  also  theirs. 
"F(r  the  kingdom  which  I  shall  receive 
at  the  right  hand  of  the  Father  is  over 
all,  and  it  is  better  that  I  should  pass 
from  earthly  littleness  and  infirmity 
into  the  power  and  dominion  in  which 
the  Father  is." — Luther.  ^  My  Father 
is  greater.  This  is  said  only  in  the 
plain  sense  which  is  implied,  vss.  2 
and  3.  He  was  now  to  end  His  humilia- 
tion, and  go  to  His  OAvn  eternal  home — 
to  "the  glory  which  He  had  with  the 
Father  before  the  world  was."  Ch.  17  : 
5.  "Christ  does  not  here  compare  the 
Godhead  of  His  Father  with  His  own, 
nor  His  human  nature  with  the  divine 
essence  of  the  Father,  but  rather  His 
present  condition  Avith  that  heavenly 
glory  into  which  He  was  soon  to  be 
received." — Calvin.  He  refers  here 
to  His  state  of  humiliation.  But  now 
He  was  to  go  to  the  Father  to  be 
crowned  with  glory  and  honor — to 
receive  the  reward  of  His  death,  and 


^  my  Father   is   greater  than  I. 

29  And   now  I  have  told  you 

before  it  come  to  pass;  that,  when 

it  is  come  to  pass,  ye  might  believe. 

6  1  Cor.  15. 27,  28. 


to  Sit  on  the  right  hand  of  power  to 
send  the  Spirit  down,  and  as  the  risen 
Lord  to  carry  forward,  most  effectively, 
the  great  work  which  He  had  begun. 
How  should  He  hold  back  ?  Would 
they  have  Him  forfeit  all  His  reward- 
leave  His  work  unfinished — and  remain 
in  this  state  of  humiliation  beyond  the 
necessary  time  ?  This  would  also  be 
their  perdition.  Now,  therefore,  if 
they  loved  Him,  they  would  rejoice  at 
His  entering  into  His  glory — at  His 
being  crowned  King  of  kings  and  Lord 
of  lords — at  His  receiving  gifts  for 
men — and  at  His  so  successfully 
triumphing  over  death  and  hell  in  the 
last  great  conflict — especially  when  it 
was  not  for  Himself  only,  but  for  them 
also.  Observe — This  passage  is  to 
be  taken  in  connexion  with  others  in 
which  He  speaks  of  Himself  as  "  in  the 
Father,  and  the  Father  in  Him,  (vs.  10,) 
as  one  with  the  Father,  (ch.  10:  30,) 
and  as  not  separate  from  the  Father; 
but  so  that  they  could  both  be  seen 
and  known  under  one,  vss.  7,  9.  Christ 
here  refers  to  His  going  to  the  Father, 
as  the  head  of  the  glorious  Trinity,  in 
the  plan  of  redemption.  See  Phil.  2  : 
5-11;  see  ch.  17:  1,  2,  5;  Eph.  1: 
20-22;  Heb.  1:  3,  4;  2:9;  12:  2. 
In  ch.  10:  29,  He  said,  "  My  Father 
which  gave  them  me  is  greater  than 
all,"  and  in  vs.  30  He  said,  "land 
my  Father  are  one."  Both  declara- 
tions are  true,  and  must  be  interpreted 
so  as  to  consist  with  each  other.  We 
must  receive  them  both,  because  they 
are  both  revealed,  even  though  we 
may  not  be  able  to  harmonize  them 
perfectl3\ 

29.  This  shows  how  tenderly  He 
was  looking  forward  to  the  coming 
trial  of  their  faith,  and  was  fortifying 
them  by  telling  them  beforehand  what 
should  take  place.  The  efi'ect  would 
naturally  be,  that  they  would  be  re- 
minded of  these  sayings  by  the  events 


Age  33.] 


CHAP.   XIV. 


267 


80  Hereafter  I  will  not  talk 
much  with  you  :  for  the  prince  ^ 
of  this  world  cometh,  and  hath 
nothing  ^  in  me. 

a  c.  16.  U.  Ep.  2.2.     6  2  Cor.  5.  21.  He.  i.  15.  1  Jno.  3.  5 

which  were  so  near — and  that  His 
foresight  of  them,  which  would  thus 
be  proved,  would  prove  Him  to  be  God, 
and  show  that  His  Avork  was  planned 
from  the  beginning.  So  they  did  often 
recall  His  sayings,  under  tlie  sugges- 
tions of  the  Spirit,  and  thus  they  found 
their  faith  strengthened.  See  ch.  1 3 : 1 9. 
30.  Hereafter,  &c.  He  now  gradu- 
ally closes  up  the  discourse,  and  de- 
clares again  the  near  approach  of  His 
and  their  conflict.  He  will  not  have 
much  more  to  say,  but  some  more  He 
will  have  occasion  to  say.  \\  The  Prince 
of  this  ivorld.  This  was  Satan.  He 
had  met  our  Lord  in  the  wilderness  at 
the  threshold  of  His  ministry,  and 
when  He  was  defeated,  departed  from 
Him  only  "for  a  season."  See  Luke  4 : 
13;  ch.  22:  53.  As  he  tempted  Him 
with  the  bait  of  pleasure  then,  so  now 
he  tries  Him  by  means  of  fear.  Matt. 
4.  He  is  called  "the  Prince  of  this 
world,"  because  the  world  is  yet  sub- 
ject to  him — under  his  sway.  He  is 
"  the  Prince  of  the  power  of  the  air — 
the  spirit  which  now  worketh  in  the 
children  of  disobedience."  ^  Hath 
nothing  in  me.  He  possesses  nothing 
within  me  which  he  can  call  his.  There 
is  nothing  within  me,  in  league  with 
him — nothing  upon  which  he  can  lay 
hold  for  his  attack.  There  was  no  evil 
sentiment  or  tendency  in  our  Lord  with 
which  Satan  could  co-operate.  Only 
those  who  have  something  in  them  to 
respond  to  Satan's  suggestions,  can  be 
overcome.  A  cunning  searcher  bath 
pried  narrowly  into  every  corner  of 
His  heart  and  life,  and  if  there  had 
been  anything  amiss,  would  have  been 
sure  to  have  spied  it  and  proclaimed 
it,  but  he  could  find  nothing — he  has, 
holds,  possesses  nothing  in  him.  There- 
fore, Satan  shovild  not  triumph,  but 
should  be  defeated  in  the  conflict. 
His  death  would  result  not  from  Satan's 
victory,  but  from  the  eternal  plan  of 


31  But  that  the  world  may  know 
that  I  love  the  Father;  and  as  "^  the 
Father  gave  me  commandment, 
even  so  I  do.  Arise,  let  us  go  hence. 


cPs.40.8.  Ph.  2.8. 


redemption.  For  "  He  spoiled  princi- 
palities and  powers,  and  made  a  show 
of  them  openly,  triumphing  over  them 
in  His  cross." 

31.  But  my  death,  He  adds,  is  an 
act  of  voluntary  obedience,  (ch.  10 : 
18;  15:  10,)  springing  from  a  loving 
fidelity  to  the  Father,  in  the  -work 
given  me  to  do.  Ch.  17:  4,  5.  Ftead 
the  parting  prayer  (ch.  17)  throughout. 
He  was  to  go  through  death  to  the 
Father,  according  to  the  Divine  plan, 
and  in  obedience  to  the  Father's  com- 
mandment, for  the  world's  redemption. 
"  For  God  so  loved  the  world  that  He 
gave  His  only-begotten  Son,"  &c.  Ch. 
3.  "As  thou.  Father,  art  in  me,  and 
I  in  thee,  that  they  also  may  be  one  in 
us — that  the  world  may  believe  that 
thou  hast  sent  me."  Ch.  17:  21.  Thus 
He  was  aiming  to  vanquish  the  Prince 
of  this  world,  by  extending  His  king- 
dom among  men  through  His  death. 
It  was  to  be  the  preaching  of  Ch-ist 
crucified,  by  which  the  world  should  be 
savingly  enlightened  in  reg.'ird  to  the 
true  intent  of  His  work  and  His  true 
relations  to  the  Godhead.  "  I,  if  I  be 
lifted  up,  will  draw  all  men  unto  me." 
Observe — It  is  when  we  see  Christ's 
death  in  its  true  light,  not  merely  as 
the  death  of  an  innocent  man,  but  as 
the  death  of  the  atoning  Redeemer, 
that  we  see  clearly  all  the  great  truths 
of  the  Gospel,  and  understand  all  His 
life  and  His  work.  "  We  preach  Christ 
crucified — unto  the  Jews  a  stumbling 
block,  and  unto  the  Greeks  fooli.shness 
— but  unto  tliem  that  are  saved,  both 
Jews  and  Greeks,  Christ  the  power  of 
God  and  the  wisdom  of  God."  1  Cor. 
1:  23,  24.  *[  Arise.  This  touching 
discourse  is  now  closed  by  the  sum- 
mons to  move  from  the  table.  They 
1  had  been  in  the  large  upper  guest- 
j  chamber,  at  the  Sacred  Supper  which 
!  He  had  instituted  beforehand,  as  a 
I  memorial  of  His  death. 


268 


JOHN. 


[Age  33. 


CHAPTER  XV. 

If  T  AM  the  true 
J[  vincj  *  and  my 


CHAPTER  XV. 

§  139.    Christ  the  True  Vine,  6:c. — 
Jerusalem. 

Matt.        I        Mark.        I        Luke.      I         John. 

I  I  I  15. 1-27. 

It  has  been  supposed  by  some  that 
the  figure  of  the  Vine  was  suggested 
by  the  vineyards  on  the  way  to  Geth- 
seniane — or  by  the  vine  carved  on  the 
great  doors  of  the  temple ;  and  that 
the  company  passing  towards  Geth- 
semane,  rested  in  oce  of  the  porches 
of  the  sacred  edifice.  This  would  be 
possible,  except  that  we  have  reason 
to  suppose,  that  such  a  discourse  would 
scarcely  have  been  delivered  to  them 
as  they  walked  along  the  public  street, 
and  seems  more  likely  to  have  been 
uttered  after  they  had  risen  from  the 
table,  and  were  standing  ready  to 
depart.  Having  risen  to  go,  they 
linger.  Departing,  yet  tarrying,  the 
impulse  to  communicate  still  more, 
detains  the  Saviour  in  the  room.  It 
is  not  necessary  to  suppose  any  thing 
immediately  suggesting  this  idea  of  the 
Vine,  and  if  any  Avere  needed,  "the 
cup,"  and  the  fruit  of  the  Vine,"  in  tlie 
sacred  Supper,  just  instituted,  had  also 
been  the  subject  of  special  meditation 
and  of  special  prediction.  Luke  22: 
18. 

Besides — this  figure  of  a  Vine  by 
which  to  represent  the  close  relations 
between  Himself  and  His  church,  was 
familiar  to  them  all  in  the  Old  Testa- 
ment scriptures.  Isa.  5:1;  Jer.  2:  21; 
Ezek.  19:  10;  Ps.  80:  8-19;  Joel  1: 
7.  The  idea  that  they  were  familiar 
with,  however,  was  that  the  Church 
was  the  Vine,  only  that  it  was  of  His 
planting.  Here,  however,  He  declares 
that  they  are  only  the  branches,  of 
which  He  is  the  stalk  and  root.  This 
shows  the  cheering  truth  that  they  live 
in  Him,  and  hence,  that  the  church  is 
safe  in  Him — and  that  all  that  is  re- 
quired of  them  can  be  done  through 
His  life  and  strength,  in  which  they 


Father    is    the    husbandman.  ^ 

2    Every  *=  branch    in    me    that 
beareth  not  fruit  he  taketh  away : 


cMatt.15. 13. 


are  to  abide.  The  Christian  Life  is 
now  set  forth  in  its  hidden  principles 
and  plain  duties.  This  doctrine  was 
here  most  important  and  timely,  as 
Vine  and  branches  were  now  to  en- 
counter a  most  severe  trial.  It  seems 
altogether  most  probable  that  they  had 
not  yet  gone  from  the  supper-chamber, 
since  ch.  18:  1,  speaks  of  their  then 
gohig  out  on  the  road. 

1.  21ie  true  vine.  So  He  calls  Him- 
self "the  true  Bread,"  (ch.  6:  32,)  the 
true  Light,  (ch.  1:  9,)  says  John — He  is 
what  the  earthly  Bread  and  Light  sig- 
nify as  only  patterns  of  the  true.  He 
fulfills  in  Himself  in  the  highest  sense, 
all  the  excellencies  of  these.  The  term 
here  used  is  not  the  common  word  for 
true,  but  means  original,  of  which  the 
others  are  only  copies  after  their  poor 
sort,  and  this  the  antitype  and  arche- 
type. "  The  natural  relation  between 
the  vine  and  its  branches,  shooting 
forth  in  all  the  glories  of  their  noble 
fruit,  is  realized  in  its  most  perfect 
sense,  (?)  a7vi]divri,)  in  the  spiritual  rela- 
tions." That  which  Paul  says  of  the 
mystical  union  between  the  Redeemer 
and  His  church,  has  found  its  most 
beautiful  expression  in  this  language 
of  our  Lord." — Tholuck.  So  Isaiah 
introduces  "the  servant  of  Jehovah," 
as  a  complex  personage,  including  the 
Messiah  and  His  church,  of  which  He 
is  the  Head.  Isa.  42 :  1-4.— The  dra- 
pery is  not  that  of  the  parable,  but 
rather  of  an  allegory.  It  is  no  event 
in  history,  but  a  relation  in  the  world 
of  nature,  which  is  spoken  of;  and 
this  is  employed  from  the  commence- 
ment to  express  a  spiritual  relation — 
so  that  the  literal  and  figurative  mean- 
ing run  into  each  other.  Observe — 
The  connection  between  the  Vine  and 
branches  is  much  closer  than  that  be- 
tween the  shepherd  and  sbeep,  and  it 
more  nearly  answers  to  that  in  Ephes. 
5 :  23,  36,  between  the  Head  and  the 
members.  It  is  one  and  the  same  life 
which  animates  them,  and  the  life  of 


Age  33.] 


CHAP.  XV. 


269 


and  every  hranch  that  ^  bearetli 
fruity    he    purgeth    it,    that     it 


He.  12. 15.    Ee.3. 19. 


the  branches  is  dependent  on  the  life 
of  the  stalk  and  of  the  root.  If  The 
hmbandman.  The  Father  is  always 
spoken  of  as  the  Head  in  the  counsels 
of  Redemption.  His  commission  the 
Son  executes,  as  Redeemer.  So  Paul, 
(Heb.  3:4.)  "Every  house  is  buildod 
b}'^  some  (man,)  but  He  that  built  all 
things  is  God."  Hence,  Christ  will  at 
length  be  subject  unto  Him  that  put 
all  things  under  Him,  that  God  may  be 
all  in  all.  1  Cor.  15 :  28.  The  Father 
is  therefore  appropriately  enough  sty- 
led the  husbandman — or  more  literally 
the  vine-chesser.  As  such  He  has  plant- 
ed the  Vine  in  our  human  soil — watches 
over  it  with  Divine  care — both  stalk 
and  branches.  He  has  to  do  with  this 
relation  between  the  branches  and  the 
Vine,  between  Christ's  people  and 
Christ  Himself,  and  He  looks  for  the 
appropriate  fruit. 

2.  Every  branch.  The  whole  treat- 
ment of  the  Vine  is  such  as  well  to 
illustrate  our  Heavenly  Father's  dis- 
cipline of  us.  The  old  dead  wood  of  a 
vine  is  known  to  be  of  positive  injury 
to  the  fertility  of  the  plant.  The  skill- 
ful pruning  has  more  to  do  with  the 
yield  than  any  other  one  thing,  in  or- 
dinary circumstances.  ^  Beareth  not 
fruit.  He  has  to  do  with  two  kinds  of 
branches — the  unfruitful  and  the  fruit- 
ful. There  were  branches  that  bore 
no  fruit — dead  branches — never  having 
had  any  thing  but  leaves — and  utterly 
worthless,  detracting  from  the  vigor 
and  value  of  the  vine.  These  are  the 
external  professors — the  merely  bap- 
tized members,  who  have  no  life  and 
never  had — though  they  belong  to  the 
outward  connection.  "Christ  intends 
by  these  words  to  awaken  anxious  in- 
quiry, by  declaring  that  all  the  un- 
fruitful branches  will  be  cut  oif  from 
the  vine.  But  here  comes  a  question — 
Can  any  one  who  is  ingrafted  into 
Christ  be  without  fruit?  I  answer, 
many  are  supposed  to  be  in  the  vine, 
(according  to  the  opinion  of  men,)  who 
actually  have  no  root  iu  the  vine." — 
23* 


may  bring   forth   more    fruit. 
3  Now  ^  ye  are  clean  through 

Ic.  17.17.    Ep.5.26.    lPe.1.22. 

Calvin.  ^  He  taketh  axvay.  All  such 
merely  nominal  Christians — mere  pro- 
fessors— those  belonging  only  to  the 
outward  pale,  and  yielding  no  fruit, 
He  removeth — He  cuts  off  their  connec- 
tion. This  is  due  to  the  vine  and  to 
the  other  branches.  It  is  due  to  Christ 
and  to  His  church  that  false  professors 
should  be  removed.  This  our  Heavenly 
Father  does  in  various  ways.  By  trial 
and  affliction,  as  is  shown  in  the  para- 
ble of  the  sower — by  choking  cares  of 
this  world.  In  the  slight  rooting  or 
jointing  to  the  stalk,  Avhere  no  life  is 
derived,  the  scorching  heat  withers  it, 
and  persecution  is  a  rough  handling, 
which  easily  breaks  it  off  from  its  very 
slight  connection.  God  also  removes 
such  from  the  church,  by  its  laAvful 
discipline  and  by  death.  ^  Purgeth — 
cleanseih.  The  fruit-bearing  branches 
are  dealt  Avith  according  to  the  nature 
of  the  plant,  as  it  is  well  known  to  the 
Great  Vine-dresser.  This  purging,  or 
cleansing,  is  the  stripping  off  of  worth- 
less leaves,  (of  pretension,)  and  of 
superfluous  tendrils,  (of  worldly  con- 
formity,) where  the  branch  puts  out 
too  much  of  its  strength  for  mere  show, 
without  any  gain  to  the  fruit,  but  with 
positive  damage  to  it.  This  the  Divine 
hand  so  skillfully  and  tenderly  does, 
by  His  own  gracious  and  wise  methods 
— by  His  word — by  His  providence — 
by  His  ordinances — by  His  Spirit — by 
severe  winds,  that  blow  off  the  useless 
leaves,  and  by  whatever  dealing  may 
be  needful  to  separate  the  superfluous 
shoots  that  take  awaj'^  the  vigor  from 
the  branch.  He  takes  away  property, 
worldly  connections,  children — blasts 
secular  enterprises  that  have  too  much 
engrossed  the  heart,  and  thus  He 
prunes  and  cleanses  the  fruit-bearing 
branch.  T  3Iore  fruit.  This  is  His 
gracious  object — to  make  it  more  fruit- 
ful, more  valuable.  Observe — It  is 
on  this  account  that  we  are  not  to  de- 
spise God's  chastenings,  nor  faint  un- 
der His  rebukes — for  they  are  thus  to 
His  people  an  indication  of  His  love 


270 


JOHN. 


[Age  33. 


tlie  word  which  I   have  spoken 
unto  you. 

4  Abide  *  in  me,  and  I  in  you. 
As  ^  the  branch  cannot  bear  fruit 
of  itself,  except  it  abide  in  the 

alJno.  2.  6.      6HOS.14.8.     Ga.  2.  20.     Ph.  1.11. 


and  tender,  faithful  care.  "  What  is 
man,  that  thou  visi test  him  every  morn- 
ing, and  triest  him  every  moment." 
Ps.  8  ;  James  1 :  1-4.  Observe — "  He 
here  shows  what  ought  to  be  the  pro- 
gress of  believers  in  the  course  of  true 
religion. ' ' —  Calvin, 

8.  Kow  ye  are,  clean.  He  speaks 
this  for  their  comfort,  as  they  might 
tremble  to  think  that  they  Avere  possi- 
bly of  the  unfruitful  sort  that  were  to 
be  removed.  He  does  not  say,  ye  are 
of  the  fruitful  kind,  but  ye  are  clean. 
The  term  is  taken  from  the  verb  just 
used,  (kathairei,)  — purgeth — and  now 
He  says,  ye  are  [katharoi)  purged  or 
cleansed.  They  were  so  already  by 
anticipation,  and  in  foresight  of  what 
His  word  should  accomplish  in  them. 
They  were  in  process  of  this  purging 
through  His  word.  Already  they  were 
to  some  extent  cleansed.  See  Coloss. 
8 :  9,  10.  His  instructions  had  recti- 
fied many  of  their  views — and  Judas 
had  been  removed  from  their  circle. 
So  in  Eph.  5:  26.  Christ  is  said' to 
have  "  loved  the  church  that  He  might 
sanctify  and  cleanse  it  with  the  wash- 
ing of  water,  by  the  word."  "But  ye 
are  washed,  but  ye  are  sanctified,  but 
ye  are  justified,"  &c.  1  Cor.  6:  11. 
This  great  truth  had  been  already  rep- 
resented to  Peter,  by  the  towel  and 
basin,  and  he  had  been  given  to  under- 
stand and  yield  assent  to  it.  Ch.  13  : 
6-10.  They  were  then  pronounced 
cleansed,  excepting  as  to  the  feet, 
which  needed  a  new  washing  daily. 
And  then  He  said  to  them  in  these 
very  words,  '■'■Ye  are  clean — hut  not  all." 
Judas  also  was  a  dead  branch  that 
needed  removal,  and  now  at  the  Supper 
this  had  just  been  done.  Observe — 
"Christ  does  not  mean  that  the  Apos- 
tles were  clean  from  all  sin,  but  He 
holds  out  to  them  their  experience  that 
they  may  learn  from  it  that  the  con- 
tinuance  of  grace   is    absolutely  ne- 


vme ;  no  more  can  ye,  except  ye 
abide  in  me. 

5  I  am  the  vine,  ye  are  the 
branches  :  he  that  abideth  in  mo, 
and  I  in  him,  the  same  bringeth 

cessary.  Besides,  He  commends  to 
them  the  doctrine  of  the  Gospel  from 
the  fruit  which  it  produces,  that 
they  may  be  more  powerfully  excited 
to  meditate  on  it  continually,  since 
it  resembles  the  vine  dresser's  knife, 
to  take  away  what  is  useless."  — 
Calvin. 

4.  The  word  itself  would  not  be 
enough  without  a  vital,  personal  union 
with  Him.  Here  is  something  which 
they,  as  living  branches,  are  to  cure 
for — their  abiding  connexion  with  Him. 
As  we  stand  in  Christ  by  faith,  so  we 
are  to  stand  fast  in  Him — abide  and 
dwell  in  Him,  by  the  diligent  use  of 
all  appointed  means — by  "  His  ordinan- 
ces, as  His  word,  the  sacraments  and 
prayer,  all  which  are  made  eifectual 
to  the  elect  for  salvation."  ^  A)id  I 
in  you.  This  is  involved  in  the  former. 
It  is  a  mutual  relation.  If  the  branch 
is  united  to  the  vine,  the  vine  is  united 
to  the  branch.  The  duty,  therefore, 
involves  so  great  a  privilege.  Our 
earnest  care  to  abide  in  Christ,  secures 
His  abiding  in  us.  ^  As  the  branch. 
Now  He  shows  the  importance  to 
them,  in  all  the  Christian  life,  of  hav- 
ing this  vital  union  with  Him.  They 
would  be  just  as  fruitless  apart  from 
Him  as  the  branch  would  be  when 
separated  fiom  the  vine.  The  Chris- 
tian life  is  as  naturally  and  beautifully 
fruitful  where  this  connexion  is  main- 
tained— where  the  love  of  Christ  is  shed 
abroad  in  the  heart — and  where  there 
is  an  abiding  and  vital  connexion  with 
Christ — as  the  bough  of  the  vine,  well 
pruned,  is  loaded  with  clusters.  "  For 
we  are  members  of  His  body,  cf  His 
flesh,  and  of  His  bones."  Ephes.  5: 
30.  Observe — Any  professing  Chris- 
tians who  are  living  without  deriving 
their  life  from  Christ — without  prater 
and  fellowship  and  filial  service — are 
fruitless,  of  course.  "  To  me  to  live 
is  Christ." 


Age  33.] 


CHAP.  XV. 


271 


forth  much   fruit :    ^  for  without 
me  ye  can  do  nothing. 


1  or,  severed  from  me. 


5.  This  verse  explains  the  figure  in 
its  proper  force  and  its  present  rela- 
tion to  themselves,  as  they  already 
must  have  understood.  How  wonder- 
ful— how  gracious,  that  the  Saviour 
•would  deign  to  acknowledge  creatures 
and  sinners  as  branches  of  Himself, 
deriving  of  His  life.  This  is  the  plan 
of  grace.  The  life  of  God  in  the  soul 
of  man  is  so  operative  that  we  live  by 
His  life,  and  thus  it  becomes  Christ  for  a 
Christian  to  live.  This  is  the  definition 
and  description  of  his  life — Christ. 
^Ile  that  abideth,  &c.  The  great  truth 
already  stated  negatively  is  now  further 
expressed  positively— the  dependence  of 
the  believer  on  Christ,  as  his  life.  Not 
only  can  no  one  bring  forth  fruit  with- 
out abiding  vitally  in  Him,  but,  more 
than  this,  by  abiding  in  Him,  even  such 
branches  as  we  are  will  produce  fruit, 
and  much  fruit.  This  is  the  plain  doc- 
trine of  the  Christian  life.  No  good 
■works  in  the  sight  of  the  Judge,  can 
be  brought  forth,  except  in  vital  union 
with  Chi'ist,  and  then  they  are  pro- 
duced out  of  His  life,  by  virtue  of  His 
spiritual  energy  in  us.  And  so  it  is 
that  it  is  "  much  fruit  " — for  it  is  owing 
to  His  life,  and  not  to  our  independent 
life.  This  makes  it  much,  where  in 
itself  it  would  be  little.  *^  For.  The 
reason  is  here  given,  namely,  that  this 
connection  is  so  indispensable  and  vital; 
that  nothing  can  come  forth  without  it. 
^  Without  me.  Separate  from  me — in 
this  state  of  separation  from  the  vine — 
not  deriving  of  its  life.  \  Nothing. 
That  is,  nothing,  as  Christ,  the  Final 
Judge,  estimates  it.  One  may  do 
many  amiable  things — things  excellent, 
according  to  human  judgment.  One 
may  '■'■  have  xchereof  to  glory,  butnothefore 
God."  Rom.  4:  2.  Here  the  great 
truth  is  plainly  stated  which  was  pic- 
torially  represented  in  the  previous 
language.  Even  these  Apostles  could 
do  nothing  without  Him — nothing  for 
the  establishment  of  the  church,  and 
nothing  for  common  Christian  living. 
"Without  faith   it  is    impossible    to 


6  If  *  a  man  abide  not  in  me,  he 
is  cast  forth  as  a  branch,  and  is 

a  Matt.  3. 10  ;  7. 19. 

please  Him,"  (Heb.  11:  6, J  because 
faith  it  is  which  keeps  up  the  vital 
connexion  and  derives  of  the  Divine 
life.  2  Cor.  3 :  5. 

Q.  If  a  man,  &c.  This  is  a  general 
statement,  that  further  keeps  up  the 
figure,  and  sets  forth  the  case  of  a  pro- 
fessing Christian,  who  does  not  abide 
in  Christ.  This  may  refer  to  those 
outward  branches  that  do  not  bear 
fruit,  (vs.  2,)  which  have  only  a  for- 
mal, dead  connexion — or  it  may  be  laid 
down  here  as  a  general  principle,  that 
shall  set  them  on  their  guard  against 
apostacy,  as  possible  enough  in  itself, 
and  impossible  to  true  believers,  only 
by  the  grace  of  God.  So  Calvin  says, 
"Not  that  it  ever  happens  that  any  one 
of  the  elect  is  dried  up,  but  because 
there  are  many  hypocrites  who,  in 
outward  appearance,  flourish  and  are 
green  for  a  time,  but  who  afterwards, 
when  they  ought  to  yield  fruit,  show 
the  very  opposite  of  that  which  tho 
Lord  expects  and  demands  from  His 
people."  If,  however,  it  is  insisted 
that  these  branches  are  said  to  be  in 
Christ,  and  must  therefore  be  regarded 
as  having  a  living  connexion,  then  we 
must  understand  the  Saviour  as  stating 
a  most  solemn  truth,  applicable  to  all 
who  regard  themselves  as  in  Christ — 
that  this  vital  connexion  is  indispensa- 
ble to  salvation,  that  it  must  be  kept 
up,  and  that  if  one  regarding  himself 
a  true  believer  should  depart  from 
Christ,  and  live  apart  from  Him,  the 
sad  results  here  stated  would  folloAV. 
Final  apostacy,  however  unsupposable 
in  the  case  of  real  Christians,  is  to  be 
warned  against.  So  Paul  warned  all 
on  ship-board,  that  if  they  remained 
not  on  board  the  ship,  they  would 
surely  be  lost.  Yet  he  was  assured  in 
a  vision,  that  not  one  would  be  lost, 
and  none  of  them  was  lost.  The  warn- 
ing, however,  was  none  the  less  neces- 
sary. It  was  part  of  the  decree. 
They  were  to  be  kept  on  board  the 
ship' by  the  warning,  and  by  being  kept 
thus  they  were  saved.  (Acts  27 :  31- 


272 


JOHN. 


[Age  33. 


•withered ;  and  men  gather  them, 
and  cast  them  into  the  fire,  and 
they  are  burned. 


84. )  ^  Cast  forth — cast  out.  This  is 
what  must  be  experienced  by  every  one 
who  departs  from  Christ — who  does  not 
stand,  and  abide,  and  live  in  Him.  He 
will  be  treated  like  a  worthless,  dead 
branch,  ^  Men  gather  them.  The 
word  ^^men"  is  not  found  in  the  Greek, 
except  impersonally — "they  gather 
them,"  any  one  and  every  one.  This 
is  the  treatment  which  apostates  re- 
ceive at  the  hands  of  men.  They  are 
commonly  despised  in  the  community. 
Their  characters  are  severely  handled. 
They  are  pointed  at  as  hypocrites. 
They  are  dealt  with  as  men  deal  with 
stubble.  Many  stand  ready,  with  no 
little  care,  to  gather  up  all  such  cases, 
and  it  is  often  a  most  scorching  ordeal 
that  they  are  suljected  to  from  their 
fellow  men.  \  They  are  burned.  Lit- 
erally— TTiey  burn.  They  are  used  as  fuel, 
(Matt.  6:  30,)  in  which  there  maybe 
an  allusion  to  the  fire  of  hell.  This  is 
fearfully  applicable  to  hypocrites,  dead 
professors,  and  apostates  who  go  back 
unto  perdition,  (Heb.  10:  39,)  having 
had  no  real,  living,  abiding  con  lexion 
with  Christ — who  are  only  as  a  branch 
that  is  fixed  upon  a  stalk  for  a  decep- 
tion, as  distinguished  from  a  living 
branch.  These  will  be  gathered  by  the 
angels,  (Matt.  13:  40-42,)  and  cast 
into  hell  fire.  Compare  the  parable  of 
the  sower,  in  which  those  hearers  who 
spring  up  quickly,  but  without  root, 
making  a  fair  profession,  do  yet  wither 
under  the  scorching  heat  of  persecu- 
tions and  afflictions,  and  are  cast  into 
eternal  perdition.  Observe — 1.  Our 
Lord  could  not  possibly  have  intended  to 
teach  that  any  true  Christian  can  fall 
finally  away — that  any  living  branch, 
once  growing  up  into  Him,  can  be  cast 
out  with  the  stubble  into  the  fire  of  per- 
dition, because  He  had  just  taught  the 
impossibility  of  this.  Ch.  10:  28,  29. 
"Neither  shall  any  pluck  them  out  of 
my  hand."  2.  Warnings  addressed  to 
true  Christians,  as  to  the  fearful  con- 
sequences of  apostacy,  are  needful,  be- 


7  If  je  abide  in  me,  and  my  words 
abide  in  you,  ye  ^  shall  ask  what  ye 
will,  and  it  shall  be  done  unto  you. 


cause  they  are  to  be  kept  from  falling 
away,  in  the  use  of  means  and  by  such 
motives  and  considerations  as  our  Lord 
here  deems  it  proper  to  use.  So  Paul 
says,  "If  we  sin  wilfully,  after  that 
we  have  received  the  knowledge  of  the 
truth,  there  remaineth  no  more  sacri- 
fice for  sin."  Heb.  10:  2G.  And 
again,  Heb.  6:  8,  "It is  impossible  for 
those  who  were  once  enlightened,  &c., 
if  they  shall  fall  away,  to  renew  them 
again  unto  repentance."  3.  We  can 
have  no  valid  evidence  of  being  the 
Lord's,  except  so  far  as  we  can  show  the 
life  of  piety,  and  exhibit  some  fruits  of 
grace  in  the  heart  and  life.  The 
branches  which  do  not  incorporate 
with  the  tree,  but  hang  upon  it  as 
dead  stuff,  or  fall  oflf,  are  gathered  by 
the  vine  dresser  for  the  fire.  So  John 
the  Baptist,  in  substance  declared : 
"  The  axe  is  laid  at  the  root  of  the 
tree."  Matt.  7:  19;  3:  10. 

7.  If  ye  abide  in  me.  This  is  added 
now  to  meet  the  deep  feeling  of  want 
which  the  true  Christian  has  when  he 
considers  what  he  ought  to  bring  forth, 
and  how  much  he  falls  short.  Our 
Lord  well  knew  that  many  a  true  dis- 
ciple would  begin  to  fear  from  what 
he  had  just  said,  that  he  might  be  a 
cast-away.  Now  therefore  He  provides 
comfort  for  the  hungry  soul.  See  1 
Cor.  1 :  5.  It  is  the  vital  union  with 
Him,  even  more  than  any  evidence  of 
an  hour's  devotions,  that  must  stand 
us  for  life.  There  is  here  a  large 
promise — but  it  is  only  to  such  as 
maintain  a  living,  abiding  connection 
with  Christ — partaking  of  His  life. 
\  And  my  words.  That  is,  if  we  abide 
by  a  vital  union  in  Him,  and  live  ac- 
cording to  Plis  plan  in  the  gospel,  as 
enjoined,  vs.  4,  we  shall  be  fruitful. 
But  how  ?  In  such  case  we  shall  ask 
for  things  agreeable  to  His  will,  and  so 
He  will  hear  us,  1  John  5 :  14 ;  1  Pet. 
1 :  23,  \  Ye  shall  ask  ivhat  ye  will. 
See  vs.  16.  For  thus  abiding  in  Him 
we  can  will   only  in  accordance  with 


Age  83.] 


CHAP.  XV. 


273 


8  Herein  is  my  Father  glorified, 
that  ye  bear  much  fruit ;  so  shall 
ye  be  my  disciples. 

His  will,  as  His  words  abide  in  us,  and 
■we  have  a  living  connection  with  Him. 
**  Whatsoever  we  ask  we  receive  of 
Him,  because  we  keep  His  command- 
ments and  do  those  things  that  are 
pleasing  in  His  sight."  1  John  3 :  22. 
This  large  promise  is  repeated  from 
eh.  14:  13,  14,  where  we  are  to  have 
whatever  wc  ask  in  His  name,  on  the 
ground  of  His  atonement,  and  for  the 
promotion  of  His  glory  with  a  defer- 
ence always  to  His  will.  Observe — 
1.  This  is  spoken  with  direct  reference 
to  the  xVpostles,  and  was  immediately 
and  especially  applicable  to  them,  as 
commissioned  to  spread  the  gospel. 
But  through  them  it  comes  also  to  us, 
even  to  every  believer,  though  he  be 
the  obscurest  of  all.  2.  Many  believ- 
ers who  feel  no  confidence  in  their 
fruit  or  inward  evidences,  can  be  sure 
of  their  sincere  desire  to  be  such  as 
Christ  would  have  them  to  be.  And 
this  promise  is  for  their  consolation. 
^^  Prayers  themselves  are  fruit,  and  they 
increase  the  fruit." — Bengel. 

8.  Herein,  &c.  This  refers  not  mere- 
ly to  the  viuch  fruit-bearing — but  also 
to  what  has  gone  before,  including  the 
whole  plan  and  process  which  results 
in  viuch  fruit — the  mystical  vital  union, 
the  Cliristian  prayer,  &c.  See  ch.  15 : 
16.  If  any  should  ask  whether  a  little 
fi'uit  would  not  suffice,  wishing  to 
know  only  how  little  they  could  do  and 
get  to  Heaven,  our  Lord  sets  the 
standard  high  and  calls  for  much. 
They  who  aim  at  glorifying  the  Master 
and  not  merely  at  saving  themselves, 
will  bring  forth  much  fruit.  As  re- 
spects the  Apostles,  they  were  to  be 
animated  by  large  views  of  their  work, 
and  not  to  be  satisfied  with  small 
things.  Observe — 1.  Every  true  Chris- 
tian will  aim  at  great  things,  and  ought 
to  ask  for  great  things,  and  expect 
great  things,  2.  Our  principle  of  con- 
duct should  be  not  to  do  as  little  as  we 
can,  consistently  with  being  saved,  but 
to  do  as  much  as  ice  possibly  can.  ^  So 
shall  yc  be.      Literally — And  ye  shall 


9  As  the  Father  hath  loved  me, 
so  have  I  loved  you :  continue  ye 
in  my  love. 


be.  Bengel  reads.  Herein  I  will  have 
disciples  bringing  honor  to  me.  The 
AViclif,  and  Tyndale  and  Geneva  ver- 
sions read,  "And  that  ye  be  made  my 
disciples."  Cranmer  and  Rheims — 
"  And  become  my  disciples."  Calvin — 
"  That  you  may  become  my  disciples." 
The  Syriac  reads,  "And  ye  will  be  my 
disciples."  Tholuck  —  "-And  so  will 
ye  be."  The  idea  is,  that  this  large 
fruit-bearing  Avill  honor  Him  as  well 
as  the  Father — will  show  them  to  be 
His  disciples  while  it  will  glorify  His 
Father.  Observe — Those  who  profess 
Christ  and  bring  forth  little  fruit,  put 
dishonor  upon  Ilim.  For  the  fruit 
that  is  produced  by  a  vine  of  any  given 
name,  is  to  the  credit  or  reproach  of 
that  name.  That  "  this  fruit — so  poor, 
is  called  so,  or  so,"  is  the  report  every- 
where, to  the  disgrace  of  that  kind  of 
vine,  wherever  spoken  of.  Claiming 
that  this  is  the  fruit  of  that  vine  which 
is  Christ — borne  on  His  stalk,  they 
profess  that  this  is  the  proper  fruit  of 
His  life,  and  the  kind  of  fruit  which 
He  beai's.  Just  as  the  branch  puts 
forth  its  fruit  as  the  fruit  of  the  vine, 
so  the  professing  Christian  says  :  This 
living  of  mine  is  Christian — that  is — it 
is  like  Christ — the  fruit  of  Christ,  which 
is  as  much  as  to  say  that  Christ  is  of 
that  nature — and  so  it  degrades  Him. 
A  fruitful  profession  will  bring  hcnor 
to  Him. 

9.  ^45  the  Father.  He  now  declares 
the  height  and  depth  of  His  love  to 
them,  in  order  to  provoke  their  love  to 
Him.  "Wonderful  indeed  is  it  that  He 
should  have  loved  us  sinners  in  any 
manner  to  compare  with  the  Father's 
love  to  Himself.  Thus  it  is  that  we 
are  called  "  the  sons  of  God."  1  John  3: 
1.  The  highest  possible  affection  is 
that  with  which  the  Father  has  always 
loved  His  only-begotten  Son.  ]Matt.  3  : 
17;  17:  5.  It  is  in  Him  that  the 
Father  looks  upon  us  and  loves  us,  and 
Christ,  looking  rpon  us  as  the  purchase 
of  His  death,  calls  us  not  servants  but 
friends.    Ch.  15:  15.     "  For  whom  He 


274 


JOHN. 


[Age  33. 


10  If  *  ye  keep  my  commancl- 
ments,  ye  shall  abide  in  my  love ; 
even  as  I  have  kept  my  Father's 

a  c.  14.  21,23. 

did  foreknow,  He  also  did  predestinate 
to  be  conformed  to  the  image  of  His 
Son,  that  He  might  be  the  first-born 
among  many  brethren."  Rom  8.  ^i  In 
my  love.  Literally — Abide  in  the  love 
that  is  mine.  Not  "continue  to  love 
me,"  but  abide  in  the  knowledge  and 
acknowledgment  of  the  love  which  I 
bear  to  you — continue  to  enjoy  it,  and 
to  glory  in  it.  So  the  Apostle,  argu- 
ing about  the  glorious  greatness  of  the 
love  of  God  to  sinners,  in  Christ,  comes 
to  the  transporting  conclusion,  "  Who 
shall  separate  us  from  the  love  of 
Christ  ?" — that  is,  from  the  love  which 
Christ  bears  to  us,  and  from  His  love 
as  revealed  to  us  in  the  plan  of  salva- 
tion, which  is  by  virtue  of  His  love. 

10.  //  1/e  keep.  The  direction  for 
abiding  in  His  love  is  here  given,  and 
it  is  full  of  meaning.  It  is  only,  by 
keeping  His  commandments  that  we 
obtain  the  benefit  of  His  love.  Any 
other  plan  of  living  rejects  this  plan 
of  salvation.  None  can  plant  them- 
selves firmly  upon  His  love  as  revealed 
in  the  Gospel,  except  it  be  in  the  way 
of  habitual  obedience  and  holy  living. 
Men  may  entertain  some  vain  confi- 
dence in  the  general  love  of  God  in 
Christ,  but  it  can  be  no  well-grounded 
hope.  The  plan  of  salvation  by  Christ 
is  a  plan  of  love  to  men,  which,  if  we 
heartily  embrace  it,  will  lead  us  to  holy 
living.  His  commandments  cannot  be 
grievous  to  such,  for  among  them  is, 
*'  Believe  and  be  saved,"  "  Come  unto 
me,  and  I  will  give  you  rest."  And 
the  great  command,  Follow  me,  is  a 
command  to  follow  Him  i?iio  heaven  by 
the  only  way,  which  is  Christ — by  the 
only  (/uide,  that  of  His  Truth — at  the 
only  door,  which  is  Himself.  His  sal- 
vation is  a  salvation  from  sin :  and  it 
takes  hold  of  us  in  its  abounding  love, 
only  so  far  as  it  saves  us  more  and 
more  from  sin.  The  obedience  which 
believers  render  to  Him  is  not  the 
cause  of  His  continuing  to  love  us,  but 
it  is  rather  the  effect  of  His  love.    See 


commandments,  and  abide  in  his 
love. 
11  These  things  have  I  spoken 


ch.  14 :  23,  24.  When,  therefore,  Paul 
cried  out,  "Who  shall  separate  us 
from  the  love  of  Christ  ?"  he  was  fired 
with  zeal  in  the  Master's  service,  and 
added,  "  Shall  tribulation  or  persecu- 
tion," &c.  Rom.  8:  35.  As  spoken  to 
the  Apostles,  these  words  would  have 
the  highest  force  in  their  responsible 
office-work,  as  publishers  of  Christ's 
love.  ^  Even  as  I.  As  though  He  had 
said.  Take  me  for  an  example  of  obe- 
dience and  continuance  in  my  Father's 
love,  and  so  being  fruitful  of  good 
works,  be  disciples  worthy  of  me. 

11.  These  things.  He  states  the  ob- 
ject of  such  directions  as  connected 
with  their  highest  happiness.  ^  3Iy 
joy.  Literally — The  joy  which  is  mine — 
which  is  peculiar  to  me.  As  we  are 
to  enter  into  His  joy  at  last,  (Matt.  25: 
21,)  if  we  are  His,  so  the  joy  that 
springs  from  His  redeeming  love  to  us, 
is  that  which  we  need  to  possess  and 
retain,  and  to  enjoy  in  fulfillment,  and 
not  to  lose.  The  world's  joy  we  could 
afford  to  spare,  but  not  His.  "  In 
whom,  though  now  we  see  Him  not, 
yet  believing,  (in  these  precious  words 
of  His,)  we  rejoice  with  joy  unspeak- 
able and  full  of  glory :  receiving  the 
end  of  our  faith,  even  the  salvation  of 
our  souls."  This  was  especially  appli- 
cable, therefore,  to  the  Apostjes,  who 
were  to  be  sustained  in  their  severe 
trials,  and  under  the  discouragements 
of  His  absence,  by  the  presence  of 
this,  His  joy,  in  their  hearts.  See 
parallel  passages  in  ch.  13:  15,  16. 
"  Let  us,  therefore,  learn  that  we 
ought  to  seek  in  the  doctrine  of  Christ 
the  assurance  of  salvation,  which  re- 
tains its  vigor  both  in  life  and  in 
death." — Calvin.  1[  That  your  joy. 
Namely,  the  joy  thus  imparted  to  you 
— the  joy  which  springs  from  my  love, 
understood,  embraced,  and  delighted 
in — which  no  aflSiction  or  persecution 
can  separate  you  from,  and  which  will 
help  you  to  triumph  in  sorrow  and  in 
death — this  joy  of  yours  will  thus  be 


Age  33.] 


CHAP.  XY 


275 


unto  you,  that  my  joy  might  re- 
main in  you,  and  that  ^  your  joy 
might  be  full. 

12  This  ^  is  my  commandment, 
That  ye  love  one  another,  as  I 
have  loved  you. 

13  Grreater  "  love  hath  no  man 
than  this,  that  a  man  lay  down 
his  life  for  his  friends. 


c.  16.24;  17.13.     &  c.  13. 


PULL,  just  SO  far  as  you  keep  my  com- 
mands in  a  filial  spirit,  abiding  in  my 
love.  And  this  -whicli  was  addressed 
to  these  Apostles  was  proved  in  their 
case,  (1  Pet.  1 :  6;  4;  13,)  and  of 
Paul,  Romans  8. 

12.  This  is  my  commandment.  He 
accordingly  proceeds  to  show  what  it 
is  that  He  commands ;  for  in  this 
respect  they  might  greatly  mistake. 
It  is  no  system  of  legality  that  He 
■would  enjoin  upon  them.  His  com- 
mands are  gracious — not  grievous. 
The  sum  of  the  commandment  is  Love. 
And  what  He  calls  "  the  new  command- 
ment" which  He  gives  to  them  both 
in  His  word  and  in  His  example,  is  to 
love  one  another — which  is  an  evidence 
of  our  love  to  God.  Ch.  13  :  34.  Here 
also  He  calls  this  His  commandment 
emphatically.  By  this,  all  men  would 
know  them  to  be  His  disciples.  Ch.  13: 
34,  35.  •[  As  I  have  loved  you. 
Christ's  love  to  us  is  to  be  at  once  the 
grand  motive  and  pattern  of  our  love 
to  the  brethren.  We  love  Him  and 
keep  His  commandment  to  love  one 
another,  because  Hearst  loved  us.  1 
John  4:  19.  And  we  love  the  breth- 
ren because  they  love  Him,  and  are 
made  like  to  Him.  Ch.  13 :  14.  Ob- 
serve— John  is  often  called  "the  Apos- 
tle of  Love,"  because  He  so  prominently 
keeps  this  doctrine  in  view,  both  in 
this  gospel  narrative  and  in  his  Epis- 
tles. It  is  related  of  him  that  when 
he  had  grown  too  aged  to  stand  and 
preach,  he  was  carried  into  the  Chris- 
tian assembly  at  Ephesus,  and  was 
wont  to  repeat  these  words,  "Little 
children  love  one  another."  When  he 
was  asked  why  he  always  reiterated 
this,  he  replied,    "It  is   the  Lord's 


14  Ye  ^  are  my  friends,  if  ye  do 
whatsoever  I  command  you. 

15  Henceforth  I  call  you  not 
servants;  for  the  servant  knoweth 
not  what  his  lord  doeth  :  but  I 
have  called  you  «  friends  :  for  all 
things  that  I  have  heard  of  my 
Father  I  have  made  known  unto 
you. 


d  ver.  10.    e  Ja.  2.  23. 


commandment,  and  if  it  is  obeyed,  all 
is  well." 

13.  Our  Lord  now  sets  forth  His 
love  in  this  connexion.  He  laid  down 
His  life  for  us,  and  John  has  elsewhere 
drawn  from  this  an  inference  that  we 
ought  to  lay  down  our  lives  for  the 
brethren.  1  John  3:  16.  And  here, 
says  our  Lord,  this  laying  down  of 
one's  life  for  his  friends  is  the  highest 
example  of  friendship  to  be  found  in 
the  world.  He  does  not  here  say  any- 
thing about  His  greater  love  of  laying 
down  His  life  for  His  enemies,  (Rom. 
5:  6,  8,)  as  He  is  here  only  pressing 
upon  them  the  duty  of  earnest  self- 
sacrificing  love  towards  the  brethren. 
We  are  to  do  good  unto  all  men» 
"especially  unto  them  that  are  of  the 
household  of  faith."  Gal.  6:  10. 
"Walk  in  love  as  Christ  also  hath  loved 
us,"  &c.  Ephes.  5:  2. 

14.  This  that  He  had  just  said 
would  suggest  the  great  point  of  differ- 
ence between  all  human  love  which,  at 
its  highest  pitch,  is  confined  to  friends, 
and  His  dying  love  which  was  shown 
to  enemies.  Therefore,  He  hints  of 
this  by  saying  here,  "  Not  as  if  I  died 
for  you  when  ye  were  friends,  but 
when  ye  were  enemies ;  and  now  you 
have  this  most  powerful  motive  to  be 
my  friends  ;  and  ye  are  my  friends  if 
ye  do  whatsoever  I  command  j^ou."  So 
only  could  they  prove  themselves  to  be 
His  friends.  "Our  hearts,"  says  Calvin, 
"must  be  harder  than  stone  or  iron, 
if  they  are  not  softened  by  the  inesti- 
mable sweetness  of  Divine  love." 

15.  Henceforth  I  call  you.  Not  any 
longer  do  I  treat  you  as  servants.  He 
here  looks  forward  to  the  closer,  more 
confidential  relatiou  in  which  they  are 


276 


JOHN. 


[Age  33 


16  Ye  *  have  not  chosen  me, 
but  I  have  chosen  you,  and  or- 
dained ^  you,  that  ye  should  go 
and  bring    forth  fruit,   and   that 

alJno.4. 10, 19.     6Ep.2. 10. 

to  stand  to  Him  henceforth.  In  these 
valedictory  discourses  He  opens  His 
■whole  heart  to  them  more  fully  than 
before— takes  them  to  His  very  bosom— 
and  pours  out  His  soul  of  love  before 
them.  And  this  is  only  the  beginning 
of  what  should  more  and  more  take 
place  under  the  dispensation  of  the 
Spirit.  ^  Servmits — slaves.  They  had 
before  this  been  treated  more  distantly, 
as  ch.  13:  16.  "The  servant  is  not 
greater  than  his  lord."  ^  For  the  ser- 
vant hioioeth  not.  This  had  been  their 
case  all  along — and,  hence,  they  had 
to  walk  according  to  orders,  in  a  most 
dependent  and  submissive  way,  with- 
out any  full  and  satisfactory  unfold- 
ing of  His  plans.  ,  Henceforth,  He 
would  treat  them  more  like  intimate 
friends,  in  this  respect — and  thus  He 
does  already  in  these  discourses.  Ob- 
serve— 1,  It  is  a  privilege  to  be  His 
servants.  But  a  higher  privilege  is  it 
to  be  treated  by  Him  as  friends.  2. 
While  He  exhorts  us  to  treat  Him  as  a 
friend.  He  engages  to  treat  us  as 
friends.  If  He  had  not  already  first 
befriended  us,  we  should  never  have 
been  brought  into  friendship  with  Him. 
*[[  Frie7ids.  This  is  His  condescending 
love  to  us  sinners,  Abraham,  the 
father  of  the  Faithful,  was  called  by 
this  honorable  name,  "  the  friend  of 
God."  And  these  Apostles,  He  was 
now  and  henceforth  to  treat  with  a 
very  special  friendship,  as  they  were 
to  be  entrusted  with  His  plans,  and 
with  a  most  important  commission. 
TI  For  all  things.  This  is  the  purely 
confidential  and  intimate  way  in  which 
He  was  to  treat  them — opening  the 
mj^steries  of  His  kingdom,  and  unfold- 
ing the  Father's  will  and  ways,  as  He 
received  them  from  His  bosom.  In  a 
special  sense,  the  secret  of  the  Lord 
was  to  be  committed  to  them,  and  He 
would  show  them  His  covenant.  So 
they  afterwards  say,    "We  speak  the 


your  fruit  should  remain;  that 
whatsoever  "  ye  shall  ask  of  the 
Father  in  my  name,  he  may  give 
it  you. 


CTer.  7.     c.  14. 


wisdom  of  God — the  hidden  wisdom," 
&c.,  (1  Cor.  2:  7;  2  Cor.  4:  6,)  as 
"the  kindness  and  love  of  God  our 
Saviour  toward  man  appeared."  Titus 
3:  4.  This  friendship  would  be  per- 
fected in  Heaven.  This  refers  to  what 
is  past  as  a  pledge  of  what  is  to  come. 
Ch.  16:  12, 

16.  Ye  have  not  chosen  me.  As  regards 
this  fi'iendship,  it  originated  on  His 
side,  not  on  theirs.  Nay,  they  would 
have  chosen  the  world  and  self  and 
sin — anything  rather  than  Him.  ^  1 
have  chosen  you.  This  still  connects 
with  His  laying  down  His  life  as  the 
highest  possible  example  of  love  ;  and 
thus  delicately  does  He  come  to  the 
distinctive  feature  of  His  love,  that 
they  were  naturally  estranged,  and 
enemies.  1  John  4:  10,  19.  ^  And 
ordained  you  —  constituted  —  appointed. 
Acts  13:  47.  Even  these  Apostles,  so 
conspicuous  in  His  service.  He  had 
chosen  from  the  world,  (vs.  19,)  and 
further  from  among  all  His  disciples, 
had  called  them  and  constituted  them 
Apostles.  They  were  fishing  and  col- 
lecting customs,  and  engaged  in  their 
worldly  avocations,  and  He  called  them 
to  His  special  service,  as  they  would 
remember.  ^  That  ye  should  go.  This 
may  refer  to  their  apostolic  commis- 
sion, "Go  YE  into  all  the  world  and 
preach  the  gospel,"  or  it  may  mean 
merely  that  they  should  go  on  in  an 
active,  living  piety,  and  be  fruitful  of 
all  good  works.  ^  Fruit.  The  Apos- 
tles afterwards  often  spoke  of  their 
fruit,  or  the  effects  of  their  ministiy. 
Rom.  1:  13;  Col.  1:6;  1  Thcss.  1: 
5,  6.  Here  He  encourages  them  before- 
hand with  the  promise  of  their  labor 
being  productive.  "  The  chief  accom- 
plishment of  this  promise,  says  Calvin, 
may  be  at  the  very  time  when  there  is 
no  appearance  of  fruit."  Tf  Should 
remain.  How  truly  the  fruit  of  their 
labors  remains  to  this  day,  and  goes 


Age  33.] 


CHAP.  XT. 


277 


17  These  ="  things  I  command 
you,  that  ye  love  one  another. 

18  If  ^  the  world  hate  you,  ye 
know  that  it  hated  me  before  it 
hated  you, 

19  If  ye  were  of  the  world,  the 


aver.  12.    6  1John3. 1,3. 


on  to  propagate  itself.  In  tlieir  in- 
spired writiugs — in  their  evangelical 
doctrines  and  institutions,  ivbat  abi- 
ding fruit  have  they  had.  So  that 
though  persecutors  may  have  seemed 
to  them  to  peril  the  very  existence  of 
the  church,  it  stands  enlarged  and 
established  more  and  more,  and  shall 
stand  to  the  end.  So  said  Calvin, 
*'  Our  preaching  is  not  for  a  single  age 
only.  New  fruit  will  be  seen  to  spring 
up  after  our  death."  Observe  — 
While  He  speaks  of  their  fruit.  He  yet 
says  that  their  fruit-bearing  was  of 
His  appointment,  and  because  He  con- 
stituted them  for  this  end.  And  Paul 
himself  says,  ''Neither  is  he  that 
planteth,  anything ;  nor  he  thatwater- 
eth,  but  God  that  giveth  the  increase." 
See  2  John  8 ;  Rev.  14 :  13.  f  That 
whatsoever.  1  Cor.  3:7.  So  He  had 
said,  (vs.  7,)  that  the  prayers  which 
they  should  offer  in  the  way  of  keep- 
ing His  commandments,  should  be 
granted.  Here  He  says  that  it  belongs 
to  the  plan  of  choosing  and  appointing 
them,  that  they  should  ask  and  re- 
ceive— that  they  should  bring  forth 
fruit  by  means  of  answered  prayer — 
and  that  whatever  they  should  ask  in 
the  way  of  such  fruit-bearing  service 
should  be  granted,  (see  vss.  7  and  8,) 
because  it  would  be  asked  in  His  name — 
on  the  ground  of  His  work — as  repre- 
senting His  interest,  and  for  His  glory. 
This  would  be  to  them  a  great  encour- 
agement, in  the  various  trials  of  their 
office,  and  of  their  private  Christian 
life.  Observe — The  election  of  any 
one  to  eternal  life,  includes  all  the 
particulars  of  holy  living,  even  the 
habitual  Christian  praying —  (asking 
in  Christ's  name,)  and  the  answering 
of  prayer  as  part  of  the  Christian  life. 
17.  These  things.  If  John  is  "the 
Apostle  of  Love,"  it  is  because  Christ 
24 


world  would  love  his  own  :  but 
because  ye  are  not  of  the  world, 
but  I  have  chosen  you  out  of  the 
world,  therefore  "^  the  world  hateth 
you. 
20  Remember  ^  the  word  that 

CC.17. 14.      dllatt.  10.  24.    Lu,  6.  40.    c.  13.16. 

is  the  Lord  of  Love.  See  vs.  11,  21. 
Ch.  16:  1,  25,  33;  17:  1;  18:  1,  &c. 
This  verse,  therefore,  points  back  to 
vs.  12,  and  what  comes  between  is  ra- 
ther an  enlargement  upon  the  example 
to  be  drawn  from  His  love.  %  Love 
oneanother.  See  1,  John  4:  11.  "If 
ministers  do  not  maintain  brotherly 
intercourse,"  says  Calvin,  "  they  may 
possibly  erect  some  large  heaps,  but 
they  will  be  utterly  disjointed  and 
confused,  and  all  the  while  there  will 
be  no  building  of  a  church." 

18.  From  this  verse  to  ch.  IG:  4,  He 
forewarns  them  of  the  persecutions 
the}'  should  be  called  to  endure  from 
the  world.  "After  having  armed  them 
for  the  battle.  He  now  exhorts  them  to 
patience."  They  were  not  to  marvel, 
if  the  world  hated  them,  considering 
their  treatment  of  Him,  which  should 
be  more  and  more  developed  unto  His 
death.  This  last  and  crowning  act  of 
hatred  is  spoken  of  as  already  passed, 
for  it  was  certain  and  just  at  hand,  and 
it  would  be  past  so  soon,  that  they 
would  shortly  have  to  contemplate  it 
as  a  most  astounding  fact.  \  Ye  know, 
&c.,  or  Knoto  ye.  In  truth,  the  world 
hated  Him  before  it  hated  them,  for  it 
hated  Him  as  soon  as  He  came  into  the 
world,  (ch.  1  :  11,)  in  His  Public  Min- 
istry; and  before  they  were  ever  called, 
lie  had  been  persecuted.  So  He  had 
said,  ch.  13:  16,  "  If  they  have  perse- 
cuted me,"  &c.  The  term  rendered 
"6e/bre,"  is  taken  by  some  to  refer  to 
rank;  and  then  it  would  read,  "It 
persecuted  me,  your  chief,"  and  the 
servant  is  not  greater  than  his  lord.  So 
Calvin,  Lardner,  &c.  Ch.  15 :  20.  See 
Gal.  1 :  10.  But  the  common  reading 
is  better. 

20.  Remember  the  word — referring  to 
ch.  13  :  16.  In  Matt.  10:  25,  He  had 
also   uttered   a  similar  warning,    "If 


278 


JOHN. 


[Age  33. 


I  said  unto  you,  The  servant  is  not 
greater  than  his  lord.  If  they  have 
persecuted  me,  they  will  also  per- 
secute you  :  if ""  they  have  kept  my 
saying,  they  will  keep  yours  also. 

21  But  ^  all  these  things  will 
they  do  unto  you  for  my  name's 
sake,  because  they  know  not  him 
that  sent  me. 

22  If  °  I  had  not  come  and  spoken 

a  Exe.  3.  7.      6  Matt.  10.  22 ;  24. 9.  c.  16. 3.     c  c.  9.  41. 

they  have  called  the  Master  of  the 
house  Beelzebub,  how  much  more  shall 
they  call  them  of  His  household?" 
*f[  Persecuted.  He  states  the  principle, 
that  they  might  expect  treatment  cor- 
responding with  His,  whether  good  or 
bad,  as  they  were  sent  to  represent 
His  cause  on  the  earth. 

21.  All  these  things — hating  and  per- 
secuting, ^  For  my  name's  sake.  The 
Christians  in  the  opening  of  the  second 
century,  were  put  to  death  for  profes- 
sing to  be  Christians,  and  because  they 
would  not  renounce  the  name.  Pliny 
wrote  to  Trajan,  the  Emperor,  that 
this  was  his  practice  in  Bithynia.  So 
Athcnagoras  pleaded  before  the  hea- 
then magistrates,  that  the  Christians 
should  not  be  punished  for  bearing  the 
name,  when  in  other  respects  they 
were  blameless.  TertuUian  says  in 
the  second  century,  "Even  the  name 
is  hated  in  men  perfectly  innocent." 
The  disciples  were  called  Christians, 
and  Peter  says,  "  If  any  man  suffer  as  a 
Christian,  let  him  not  be  ashamed."  1 
Pet.  4:  6.  James  asks,  "Do  they  not 
blaspheme  that  worthy  name  by  which 
ye  are  called  ?  "  Jas.  2:7.  T[  Because 
they  know  not.  It  is  in  this  way  they 
prove  their  blindness  to  Divine  truth. 
"For  had  they  known  it,  they  would 
not  have  crucified  the  Lord  of  glory," 
(1  Cor.  2:  8,)  and  "they  know  not 
what  they  do."  Luke  23  :  34.  The  Jews 
knew  not  the  Father  whom  they  pro- 
fessed to  know,  because  they  knew 
Him  not  as  sending  the  Son. 

22.  This  ignorance  and  blindness  of 
theirs  was  sinful  and  without  excuse. 
Wisdom  had  cried  without  effect.  Prov. 


unto  them,  tliey  had  not  had  sin : 
but  '^  now  they  have  no  ^  cloke  for 
their  sin. 

23  He  that  hateth  me,  hateth 
my  Father  also. 

24  If  I  had  not  done  among 
them  the  works  ^  which  none  other 
man  did,  they  had  not  had  sin  : 
but  now  have  they  both  seen  and 
hated  both  me  and  my  Father. 

d  Ja.  4. 17.      1  or 


1 :  20-31.  He  had  spoken  to  them  of 
their  sin,  as  never  man  spake:  and  the 
aggravation  of  their  iniquity  was  so 
great,  from  the  fact  of  their  rejecting 
Him,  that  comparatively,  they  would 
not  have  had  sin  but  for  this.  lie  does 
not  mean  to  say  that  there  is  no  sin 
but  unbelief,  or  that  men  before  Christ 
came  were  not  sinners — for  Christ,  as 
predicted,  was  to  be  received  and  be- 
lieved in,  but  that  this  people  had 
incurred  the  special,  dreadful  guilt  of 
rejecting  Christ,  who  came  to  set  forth 
the  gospel  of  Divine  love.  Observe — 
They  who  still  continue  in  sin,  under 
the  light  of  the  gospel,  incur  a  deeply 
ap-gravated  condemnation.  The  worst 
of  the  heathen  have  not  this  peculiar 
shade  of  guilt.  See  Matt.  9 :  32-34 ; 
12  :  22-24  ;  John  5 .  8-16  ;  8 :  43-59  ; 
9:  13-22;  10:  29-39;  11:  43-53,  as 
instances  in  which  Christ  had  spoken 
to  them  and  been  rejected.  "  He  that 
rejecteth  me,  the  words  that  I  have 
spoken  shall  judge  him."  Ch.  12  :  48. 

23.  As  Christ  was  the  only  Personal 
manifestation  of  the  Father,  hatred  to 
Him  was  in  reality  hatred  to  the  Father 
also — and  so  the  searcher  of  hearts 
understood  and  reckoned  it.  Ps.  69 : 
9,  compare  with  Rom.  15:  3.  So  He 
had  said,  "He  who  honoreth  not  the 
Son  honoreth  net  the  Father."  ch.  5: 
23.  So  impossible  is  it  for  any  to  love 
God  and  not  love  His  beloved  Son,  who 
is  the  only  personal  revelation  of  God 
to  man, 

24.  The  locrks.  This  continues  the 
summing  up  of  that  people's  condem- 
nation. His  words  and  His  works  had 
been  alike  rejected.    See  ch.  12:  37- 


Age  33.] 


CHAP.  XV. 


279 


25  But  this  cometh  to  pass,  that 
the  word  might  be  fulfilled  that  is 
written  in  their  law,  They  ^  hated 
me  without  a  cause. 

26  But  when  the  Comforter  ^  is 


oPs.35. 19; 


41.  Christ  evidently  here  holds,  that 
His  miracles  in  themselves  were  suffi- 
cient attestations  of  His  message,  and 
that  He  and  His  message  should  have 
been  received  on  the  basis  of  such 
works  as  could  have  come  from  God 
only.  Their  proper  effect  was  seen' in 
the  case  of  Nicodemus.  Ch.  3  :  1,  2. 
See  ch.  10;  37,  38.  *[{  None  other  man 
did.  He  wrought  miracles  as  no  other 
Person  ever  did.  The  Prophets  wrought 
them  not  in  their  own  name  or 
strength,  but  in  that  of  God.  He 
wrought  them  by  His  word — at  a  dis- 
tance, in  every  variety.  ^  Seen  and 
hated.  See  ch.  12:  45;  14:  9.  Christ 
had  manifested  Himself  and  the  Father 
to  them.  They  had  seen  the  Father 
through  the  only-begotten  Son  from 
the  bosom  of  the  Father,  who  alone 
could  reveal  Him.  Their  condemna- 
tion was  clear,  for  they  had  deliber- 
ately and  positively,  and  perseveringly 
hated  them  both. 

25.  In  so  doing,  however,  they  had 
shown  the  truth  of  God,  for  they  had 
fulfilled  His  prophetic  word.  This 
was  not  any  unexpected  and  disap- 
pointing result.  It  had  been  foreseen 
and  foretold.  God's  plans  would  not 
be  defeated  by  the  enmity  of  sinners. 
He  maketh  the  wrath  of  man  to  praise 
Him  and  the  remainder  of  wrath  He 
will  restrain.  Tf  That  the  word.  This 
did  not  come  to  pass  just  in  order  to 
make  the  prediction  good.  This  was 
the  result  and  not  the  object  of  their 
conduct.  IF  Their  Law.  The  Old  Tes- 
tament scriptures  are  often  called  '■^the 
Law,"  as  in  ch.  10:  34.  Sometimes 
the  Old  Testament  is  divided  into  "  the 
Law,  the  Prophets,  and  the  Psalms." 
This  prediction  is  found  in  the  Psalms. 
See  Ps.  35:  19;  69:  4;  100:  3.  It  is 
found  substantially  in  these  several 
passages,  but  chiefly  in  the  two  former. 
^  Without  a  cause.     This  means,  with- 


come,  whom  I  will  send  unto  you 
from  the  Father,  even  the  Spirit 
of  truth,  which  proceedeth  from 
the  Father,  he  "  shall  testify  of 
me  : 


c  1  John  5.6. 


out  any  provocation.  The  word  is 
rendered  "freeh/,"  without  equivalent, 
in  Matt.  10:  8.  They  did  it  freeli/ 
from  the  natural  prompting  of  their 
hearts,  and  without  any  ground.  This 
shows  the  depth  of  human  depravity. 
Out  of  the  heart  proceed  murders  and 
all  this  natural,  free,  spontaneous,  and 
constant  hatred  of  God  and  Christ. 

26.  While  ihis  Avas  the  sad  case  of 
the  people  who  rejected  Him,  He  would 
not  leave  Himself  without  witness. 
The  only  hope  for  a  depraved  world  is 
this  advent  of  the  Comforter — which 
could  be  only — as  He  elsewhere  show- 
ed— by  the  Saviour's  departure.  Ch. 
16  :  7.  The  Spirit  of  God  is  the  Spirit 
of  Truth,  and  His  testimony  should  be 
given  to  the  injustice  and  wickedness 
of  the  world's  hatred  towards  the  God- 
head. The  Spirit  should  come  forth 
from  the  bosom  of  the  Father,  as  He 
did,  and  should  reveal  the  secret  love 
of  His  breast,  and  the  wonders  of  the 
Divine  counsels.  1  Cor.  He  should 
witness  also  of  Christ — "taking  the 
things  of  Christ  and  showing  them 
unto  them."  So  the  coming  of  the 
Spirit  witnessed  in  its  effects  of  the 
exaltation  of  the  Son,  as  having  risen 
and  "shed  forth  this,"  which  the  peo- 
ple at  Pentecost  saw  and  heard.  See 
also  Acts  8  :  29  ;  10:  19  ;  11 :  12  ;  13  ; 
2.  The  Spirit  should  carry  on  the 
testimony  of  Christ,  and  on  the  one 
hand  this  seeing  and  hating  must  not 
be  expected  to  cease,  while  on  the 
other  hand  the  Spirit  will  never  cease 
to  overcome  the  haters  of  Christ  by 
His  testimony,  even  to  the  end.  Ob- 
serve— 1.  In  the  economy  of  grace 
the  Son  is  said  to  send  the  Spirit,  in 
His  ofSce  of  Paraclete  and  as  a  sub- 
stitute for  Himself  upon  the  earth — 
and  2.  In  the  essential  nature  cf  tne 
Spirit,  He  proceedeth  from  the  Father. 
He   is   also   said   to  be   sent  by   the 


280 


JOHN. 


[Age  33. 


27  And  *  ye  also  stall  bear  wit- 
ness, because  ^  je  have  been  with 
me  from  the  beginning. 

CHAPTER  XVI. 
I  rpHESE  things  have 
JL  I  spoken  unto  you, 

oLu.24.48.  Ac.  2.  32;  4.20,33.  2Pe.  1.16.     tlJuo.  1.2. 

Father  in  the  name  of  the  Son,  as  rep- 
resenting the  Son,  and  carrying  on 
His  redeeming  work  upon  earth,  ch. 
14:  26. 

27.  Ye  also.  The  Apostles  should 
bear  witness  by  their  inspired  records 
of  Christ's  Life,  which  we  have  in  the 
gospel  narratives.  This  they  should 
do,  not  independently  of  the  Spirit — 
but  under  His  prompting,  and  yet  indi- 
vidually, giving  each  his  own  testi- 
mony. See  the  four  histories.  Besides 
this,  they  should  bear  witness  to  Christ 
in  their  life,  under  the  influence  of  the 
same  Divine  Spirit  of  truth.  "First 
the  Holy  Ghost  will  give  testimony 
internally  in  your  hearts,  and  then 
outwardly  by  miracles  and  through 
your  confession  and  preaching," — Lu- 
ther. ^  From  the  beginning.  They  were 
raised  up  for  this,  to  witness  of  Christ 
from  the  beginning  of  His  public  min- 
istry to  the  end.  So  it  is  stated  when 
they  set  apart  another  Apostle  in  the 
stead  of  Judas.  Acts.  1 :  21-23.  See 
also  Luke  24 :  48  ;  Acts  1 :  8 ;  2  :  32  ; 
4:  20,  33;  10:  41.  So  the  Apostles 
claimed  to  be  His  witnesses.  *'  And  we 
are  witnesses  of  these  things  and  so  is 
the  Holy  Ghost  whom  God  hath  given 
to  them  that  obey  Him."  They  doubt- 
less often  remembered  those  precious 
instructions  and  consolations  of  their 
Divine  Master,  who  here  so  graciously 
mapped  out  for  them  the  course  they 
were  to  follow.  This  Evangelical  nar- 
rative of  John  Avas  itself  such  a  wit- 
ness, and  herein  he  fulfilled  in  part 
this  vocation,  in  times  of  bitter  perse- 
cution. See  also  1  John  1 :  1.  His 
testimony,  accompanied  by  that  of  the 
Spirit — nay,  which  is  also  that  of  the 
Spirit,  and  which  He  recognizes  and 
seals  as  His  own — has  come  even  to 
our  day  and  to  ua. 


that   ye  should  not  be  offended. 

2  They  shall  put  you  out  of  the 
synagogues :  yea,  the  time  cometh, 
"  that  whosoever  killeth  you  will 
think  that  he  doeth  God  service. 

3  And  ^  these  things  will  they 
do     unto     you,     because   *   they 

cAc.2C.9-ll.      dc.  15.  21.      el  Cor.  2.8.   1  Ti.  1.13. 


CHAPTER  XVI. 

1 140.  Persecution  Foretold — Fur- 
ther Promise  or  the  Holt  Spirit, 

&c. — Jerusalem. 

Matt.        I       Mark.        I        Luke.        I         John. 

I  I  1 16:  1-33. 

Our  Lord  now  more  directly  fore- 
warns the  Apostles  of  coming  persecu- 
tions, in  His  absence,  and  comforts 
them  with  the  promise  of  the  Holy 
Spirit,  opening  to  view  more  distinctly 
the  work  of  the  Comforter,  for  them 
and  for  all  His  people. 

1.  These  things — referring  to  what 
had  just  been  said,  especially  ch.  15  : 
18-27.  1  Be  offended.  The  idea  in- 
volved in  the  term  is,  that  of  meeting 
with  an  unexpected  hindrance,  or 
stumbling  block.  Our  Lord  declares 
it  to  be  His  object  to  provide  them 
against  the  troubles  that  were  fast 
coming  on,  lest  their  coming  upon  such 
adversities  unfortified  might  prove  dis- 
astrous. 

2.  They  shall,  &c.  He  here  refers 
to  that  kind  of  persecution  which  they 
should  first  encounter — that  from  the 
Jews — bringing  against  them  all  the 
power  of  the  synagogues,  Avith  excom- 
munications, &c.  See  ch.  9  :  22 — 34  ; 
12 :  42.  Instances  occurred  early  in 
their  history,  (Acts  8 :  1 ;  9 :  1 ;  23  : 
1,)  and  the  confession  of  an  arch- 
persecutor,  Saul,  is  put  on  record 
from  his  own  lips,  that  in  most  severely 
persecuting  them  he  verily  thought 
that  he  was  doing  God  service.  Acts 
20 :  9.  1[  Yea.  Rather,  Yet  more^  a 
time  Cometh  for  every  one  to  think,  &c. 
^  Foery  one.  This  showed  them  that 
it  should  not  be  merely  by  popular 
outbreak  or  fanatic  mobs,  but  b}^  in- 
dividuals also,  coolly  calculating  that 
God  would  thus  be  served.     ^  Doeth 


Age  33.] 


CHAP.  XVI. 


281 


have  not  known  the  Father^  nor 
me. 

4  But  these  things  have  I  told 
you,  that,  when  the  time  shall 
come,  ye  may  remember  that  I 
told  you  of  them.  And  these 
things  I  said  not  unto  you  at  the 
beginning,  because  I  was  with 
you. 


God  service.  The  term  used  here  is 
that  for  the  offering  of  sacrifice,  and 
means  that  the  act  of  persecution,  as 
*•  for  the  sake  of  God,"  was  regarded 
as  a  solemn,  religious  service  rendered 
to  God :  and  the  slaying  of  the  Chris- 
tians was  to  them  like  the  slaying  of 
animal  sacrifices,  as  if  appointed  and 
accepted  by  God.  "  This  blindness, 
however,  was  not  innocent,  since  the 
true  knowledge  of  God  would  have  led 
them  to  acknowledge  the  cause  of 
Christ."  Ch.  15:  23, 

3.  This  persecution  will  result  from 
that  ignorance  of  God  the  Father,  and 
God  the  Son,  which  the  Jews  persisted 
in,  against  all  His  various  revelations. 
So  Paul  traces  the  crucifixion  of  Christ 
to  ignorance  of  God's  revelation  on  the 
part  of  the  rulers,  "  for  had  they 
known  it,  they  would  not  have  cruci- 
fied the  Lord  of  glory."  1  Cor.  2  :  8. 
See  ch.  15:  21-24. 

4.  Our  Lord  now  repeats  the  object 
"which  He  has  in  view  in  forewarning 
them  of  these  coming  trials,  and  of  the 
causes  of  them.  As  He  had  already, 
in  vs.  1,  declared,  it  was  to  prevent 
their  stumbling  or  being  offended  by  the 
sudden  encounter  of  such  adversities. 
And,  moreover,  it  was  to  increase  their 
confidence  in  Him  by  finding  how 
fully  He  had  foreknown  all  these  re- 
verses and  provided  against  them.  See 
Matt.  24  :  25.  ^  /  told  you.  This  is 
emphatic — that  /  myself  told  you. 
1"  And  these  things.  He  refers  particu- 
larly to  this  full  account  of  their  com- 
ing persecutions  and  oppositions  from 
the  world,  and  of  His  provisions  for 
them  in  His  absence,  which  He  now 
gives  as  never  before.  While  He  was 
yet  with  them  they  enjoyed  His  ready 

24^ 


5  But  now  I  go  my  way  to  him 
that  sent  me ;  and  none  of  you 
asketh  me.  Whither  goest  thou  ? 

6  But  because  I  have  said  these 
things  unto  you,  sorrow  ^  hath 
filled  your  heart. 

7  Nevertheless  I  tell  you  the 
truth  :  It  is  expedient  for  you 
that  I  go  away ;  for  if  I  go  not 


counsel  and  comfort  in  every  strait. 
But  now  as  He  was  to  depart.  He  noti- 
fies them  of  their  dangers  and  re- 
sources. He  had  indeed  spoken  of  the 
hatred  of  the  world  in  the  general,  set- 
ting forth  the  principle,  as  Matt.  5  : 
10;  10:  16.  Now  He  speaks  more  ex- 
pressly of  what  was  so  shortly  coming 
on. 

5.  But  now  He  says  I  am  going  my 
way  to  Him  that  sent  me,  (as  I  have 
given  you  to  understand,  ch.  14,  in 
answer  to  your  question,  ch.  13:  36,) 
and  none  of  you  asketh  me,  (or — does 
none  of  you  ask  me,)  ichiiher  goest  thou? 
They  were  so  inquisitive  while  they 
seemed  to  think  only  of  His  going  to 
some  city  for  being  crowned  King,  or 
otherwise  ;  and  now  that  He  had  open- 
ed to  them  the  plan  for  His  departure, 
(that  He  was  going  to  the  Father,  &c. ; 
a:oing  His  icay,  instead  of  their  way,) 
they  are  quite  mute  on  the  subject,  and 
are  overcome  with  sorrow  on  their  own 
account,  when  they  ought  rather  to  be 
glad. 

6.  Sorroiv  hath  filled.  Stier  remarks 
that  these  are  the  same  disciples  who 
afterwards,  when  their  risen  Lord  had 
ascended  to  Heaven — without  any  pang 
at  parting  with  Him — returned  ^vith 
great  joy  to  Jerusalem,  believing. 

7.  Nevertheless — though  you  ask  no- 
thing about  the  nature  of  my  departure, 
I  tell  you — without  your  asking — the 
truth  of  the  matter.  It  is  expedient  for 
you  that  I  depart,  He  would  show 
them  that  His  departure,  which  seemed 
so  dark  and  grievous  to  them,  was  in 
truth  immediately  connected  with  their 
highest  comfort  and  confirmation.  It 
was  necessary  for  Him  to  go,  according 
to  the  original,  eternal  plan  of  Redemp- 


282 


JOHN. 


[Age  33 


away,  the  Comforter  will  not  come 
unto  you  :  but  if  I  depart,  I  will 
send  liim  unto  you. 


tion.  Besides,  it  was  even  expedient, 
profitable  for  them,  as  directly  bringing 
the  exhaustless  sources  of  consolation 
and  strength  to  their  souls.  T[  Go 
aioay.  This  term  means  simply  depart 
— absent  myself.  The  next  term,  ■which 
is  rendered  "depart,"  signifies  remote 
to  another  place,  as  to  the  Father.  T[  / 
will  send.  He  promises  thus  an  ade- 
quate substitute — a  co-equal  Person 
of  the  Godhead — who  would  take  His 
place,  and  that  with  the  great  advan- 
tage of  being  present  to  their  hearts 
rather  than  to  their  eyes.  "  From  this 
right  of  mission  on  the  part  of  the  Son, 
is  argued  the  procession  of  the  Holy 
Ghost  from  the  Son,  as  well  as  from 
the  Father."  "As  one  whom  His  mo- 
ther comforteth,  so  will  I  comfort  you, 
and  ye.  shall  be  comforted." 

8-11.  When  He  is  come.  The  "  He  " 
is  emphatic,  and  refers  to  the  coming 
of  this  Divine  Personage,  as  a  glorious 
era  in  the  church.  The  following 
words  set  forth  His  personal  work 
among  men — what  He  will  do  when 
He  comes.  Tf  Will  reprove.  Tyndale's, 
Coverdale's  and  Cranmer's  translation 
have  it  ^'■rebuke.''''  This  term  describes 
the  direct  work  of  the  Holy  Spirit  up- 
on the  hearts  of  men.  The  term  "re- 
prove "  does  not  express  the  full 
meaning.  The  verb  has  rather  a  double 
force,  including  the  idea  of  convincing 
and  convicting — convincing  one  class 
for  their  conversion — convicting  the 
other  class  who  are  not  converted,  and 
who  shall  go  on  to  destruction.  The 
testimony  of  the  Holy  Ghost  in  behalf 
of  Christ,  as  opposed  to  the  unbelieving 
world,  is  essentially  a  refutation — a 
demonstration  of  its  wrong  and  error. 
1  Tim.  5:  20;  2  Tim.  4:  2;  3:  IG;  Ti- 
tus 1:9.  So  the  Holy  Spirit  actually 
wrought  and  the  Apostles  preached 
"with  demonstration  of  the  Spirit,  and 
■with  power."  \  The  tvorld — meaning 
in  John's  narrative,  those  who  are  as 
yet  outside,  but  who  may  be  brought 
in — has,  of  itself,  no  accurate  knowl- 


8  And  when  he  is  come,  he  will 
^  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment : 


1  or,  convince.    Ac.  2.37. 


edge  of  what  sin  is,  or  righteousness 
or  judgment.  Only  indistinct  and  im- 
perfect views  of  these  great  subjects 
can  they  have  without  the  Spirit's 
working.  The  conversion  of  a  sinner 
has  never  taken  place  without  the 
convincing  work  of  the  Spirit.  This 
means  much  more  than  tlie  work  of 
teaching  and  convincing  by  presenting 
reasons.  It  is  not  enough  to  under- 
stand by  this  work,  that  "He  will  so 
apply  the  truths  of  God  to  men's  own 
minds,  as  to  convince  them  by  fair  and 
sufficient  arguments  that  they  are  sin- 
ners." It  is  only  by  His  inward  work- 
ing that  he  convinces  us — inwardly 
removing  the  scales  from  the  eye-sight, 
quickening  the  conscience  and  shedding 
light  upon  the  soul.  The  Spirit  uses 
truth  for  the  practical  result.  His 
convincing  work  supposes  truth  to  be 
in  view,  and  He  is  "the  Spirit  of 
truth." — We  are  to  interpre't  this  prom- 
ise of  the  Spirit's  work,  ("when  He  is 
come,")  by  the  actual  work  of  the 
Spirit,  since  He  has  come.  —  I.  The 
preaching  of  the  Apostles,  which  He 
so  extensively  employed  after  his  com- 
ing, was  mainly  upon  these  three 
topics,  as  involved  in  "Jesus  and  the 
Eesurrection."  See  Acts  2  :  22,  23, 
27. — 1.  Christ  the  only  Saviour,  and 
the  fatal  sin  of  rejecting  Him.  2. 
Righteousness,  orjustification,  through 
the  finished  work  of  Christ,  as  wit- 
nessed by  His  Eesurrection.  3.  The 
destruction  of  Satan's  kingdom  and 
the  advancement  of  Christ's  kingdom 
of  grace,  and  the  hastening  of  His 
kingdom  of  glory.  II.  In  every  case 
of  effectual  calling,  the  Spirit,  (1.)  con- 
vinces of  sin  and  misery,  (2.)  enlight- 
ens the  mind  in  the  knowledge  of 
Christ,  (3.)  renews  the  will,  and  thus 
persuades  and  enables  the  sinner  to 
embrace  Jesus  Christ  as  ofi'ered  in  the 
gospel.  The  threefold  working  of  the 
Spirit  is  here  set  forth.  IT  Of  sin,  be- 
cause. Unbelief  in  Christ  is  here  taken 
to  be  the  root  and   ground  of  all  sin  ; 


Age  33.] 


CHAP.  XVI. 


283 


9  Of  sin,  *  because  they  believe 
not  on  me ; 


Ro.3.20;    7.9. 


just  as  believing  in  Him  is  the  necessary 
term  of  salvation,  and  source  of  holy 
living.  This  is  the  sin,  also,  for 
■which  there  is  the  least  excuse,  as  it  is 
against  the  clearest  light.  So  it  was 
then — so  it  is  now.  The  Spirit's  work 
is  to  take  of  the  things  of  Christ,  and 
show  them  unto  men.  Those,  there- 
fore, who  believe  not  in  Christ,  set 
aside  all  the  Spirit's  teachings.  Hence 
the  dreadful  heinousness  of  this  sin 
will  be  brouf'ht  home  to  all  who  are 
effectually  called — the  Spirit  convin- 
cing them  of  their  sin  and  misery,  in 
rejecting  Christ,  enlightening  their 
minds  in  the  knowledge  of  Christ,  and 
so  leading  them  to  embi-ace  Him  for 
salvation,  as  he  is  offered  in  the  gos- 
pel. Those  who  perish  will  also  be 
reproved  and  convicted  of  their  unbe- 
lief, as  their  condemnation.  Ch.  3:  19. 
See  1  John  2  :  22  ;  4:  3.  \  Of  right- 
eousness. The  work  of  the  Spirit  in 
effectual  calling,  is  not  only  to  convince 
of  sin,  but  of  sin  in  the  form  of  unbe- 
lief,— of  sin  as  committed  against 
Christ,  and  against  the  only. plan  of 
salvation.  This  is  connected  with  a 
kindred  woric,  of  enlightening  our  minds 
in  the  hiowledge  of  Christ.  Without 
this,  all  conviction  of  sin  would  be  use- 
less, and  must  end  in  despair.  There- 
fore, He  convinces  of  righteousness  as 
well  as  of  sin.  Of  righteousness,  as 
found  in  Christ  alone — as  Avell  as  of 
sin,  as  consisting  fundamentally  in  the 
rejection  of  Christ.  These  convincings 
go  together  in  effectual  calling.  Tf  Be- 
cause I  go,  &c.  This  departure  to  the 
Father  would  need  to  be  understood  as 
connected  with  the  true  and  only 
righteousness — for  it  was  by  His  going 
to  the  Father  that  this  righteousness 
should  be  proved  to  be  wrought  out — 
finished  and  accepted.  The  Spirit 
would  show  this  in  His  convincing 
operation — enlightening  their  minds  in 
the  knowledge  of  Christ,  and  of  His  fin- 
ished work.  The  unbelieving  world, 
also,    will    be    convicted   of    Christ's 


10  Of  righteousness,  ^  because  I 
go  to  my  Father,  and  ye  see  me 
no  more  ; 


6Is.  42.  21    Ro.1.17. 


righteousness,  as  condemning  their  own 
self-righteousness.  Never  was  this 
more  forcibly  done  than  in  the  Resur- 
rection and  Ascension  of  Christ — when 
He  to  whom  Barabbas  was  preferred, 
went  to  the  Father,  and  Avas  thus 
shown  to  be  the  beloved  Son  of  God. 
Melancthon  says,  "The  Spirit  will  ac- 
cuse this  very  opinion  of  human  reason, 
which  feigns  that  men  are  righteous, 
that  is,  have  remission  of  sin,  on  ac- 
count of  creditable  actions  and  virtues 
of  their  own."  ^  Of  judgment.  This 
is  a  third  point,  intimately  connected 
with  the  others,  in  this  work  of  the 
Spirit.  The  general  term  here  used, 
includes  properly  all  false  judgments 
of  men,  as  to  be  tried  and  condemned 
by  the  judgment  of  Chi-ist,  and  that 
judgment  or  condemnation  of  the 
Devil,  (the  Prince  of  this  wor;d,)  is 
closely  connected  with  our  Lord's 
death,  in  which  He  "  spoiled  principal- 
ities and  powers,  and  made  a  show  of 
them  openly,  triumphing  over  them  in 
His  cross."  Col.  2:  15.  This  "con- 
vincing of — or  concerning  judgment,  in- 
cludes the  sense  of  a  judgment  to 
come,  which  the  Spirit  will  produce  in 
men — in  some  to  regulate  their  ac- 
tions— in  others,  to  warn  them  of  their 
condemnation.  ^\  Because.  The  judg- 
ment of  Satan — his  condemnation  by 
Christ's  triumphant  death  and  resur- 
rection, will  be  a  ground  of  pre  of  by 
which  the  Spirit  will  show  that  all  will 
be  judged,  and  that  the  ungodly  world 
will  be  condemned  along  with  its 
Prince,  or  Leader.  This  judgment 
also  will  be  progressive,  going  forward 
with  every  advance  of  the  Kingdom  of 
Christ,  until  the  consummation,  when 
Christ  Himself  shall  sit  as  Final  and 
Universal  Judge.  Gen.  3:  15;  Luke 
10:  18;  Phil.  2:  10.  *^\  The  Prince, 
&c.  This  is  He,  "the  old  Serpent," 
"the  Devil,"  "the  Prince  of  the  pow- 
er of  the  air,"  who  was  predicted  to  be 
"cast  out"  by  Christ's  work.  Ch.  12: 
31;    Rev.    20:    10.     Observe— This 


284 


JOHN. 


[Age  33. 


11  Of  judgment,  *  because  ^  the 
prince  of  this  world  is  judged. 

12  1  have  yet  many  things  to  say 
unto  you,  but  °  ye  cannot  bear 
them  now. 

13  Howbeit,  when  he,  the  Spirit 


a  Ac.  17.31. 
c  He.  5. 12. 


threefold  work  of  the  Holy  Spirit  in 
convincing  and  convicting  men,  is  car- 
ried on  under  the  preaching  of  the 
gospel.  Men  are  convinced  of  sin — its 
nature,  its  aggravation,  and  of  sin  in 
reference  to  Christ.  They  are  made  to 
see  the  grievous  sin  of  unbelief,  which 
they  cannot  see  unless  they  are  en- 
lightened in  the  knowledge  of  Christ. 
So  also  they  are  made  to  see  the  only 
true  righteousness  for  sinners,  and  the 
false  and  worthless  nature  of  self- 
righteousness.  They  come  to  see, 
too,  how  Christ  by  His  finished  work, 
has  brought  in  an  everlasting  right- 
eousness for  sinners,  and  is  now  in 
heaven,  interceding  for  those  who  are 
His — offering  his  spotless  righteous- 
ness to  the  Father,  for  all  his  believing 
people,  and  that  His  judgment  is  com- 
ing, when  no  other  righteousness  will 
be  admitted  for  a  soul's  salvation, 

12.  Yet  mamj  things.  These  things, 
as  is  explained  in  the  following  words, 
belong  to  the  truth  which  the  Spirit 
would  more  fully  reveal  after  His  com- 
ing at  Pentecost.  They  could  not 
(were  not  able  to)  bear,  then,  such  an 
unfolding  of  all  the  truth  as  they  should 
afterwards  receive.  The  events  of  the 
crucifixion,  resurrection  and  ascension 
would  open  to  them  new  views,  when 
the  Spirit  should  take  those  things  of 
Christ  and  show  them  unto  them.  So 
the  Apostles  afterwards  saw  what  they 
could  not  then  have  believed — as  re- 
gards the  restoring  of  the  kingdom  to 
Israel,  (compare  Acts  15:  16,  Acts  1 : 
G.)  and  their  apostolic  work — the  in- 
gathering of  the  Gentiles,  and  the 
breaking  down  of  the  partition  walls. 
Some  of  these  things  He  revealed  to 
them  after  His  resurrection.  Acts  1 : 
8  ;   Luke  24 :  45,  4G. 

13.  The  Spirit  of  truth.     This  title 


of  truth,  is^come,  he  ^  will  guide 
you  into  all  truth  :  for  he  shall 
not  speak  of  himself;  but  whatso- 
ever he  shall  hear,  that  shall  he 
speak  :  and  he  ^will  shew 
things  to  come. 

ic.U.26.        e  Re.  1.1, 19. 


you 


means  to  ascribe  the  truth  to  Him  as 
the  Author  of  revealed  truth  in  the 
Scriptures,  as  He  who  conveys  the 
truth  to  believers,  and  as  Himself 
truth  itself.  ^  Will  guide  you.  The 
term  refers  to  the  office  of  one  who 
points  out  the  way  and  leads  the  trav- 
eler— one  who  acts  the  part  of  a  guide. 
\  Into  all  truth.  Rather— into  all  the 
truth — namely,  of  the  many  things 
which  He  had  yet  to  say  to  them,  in- 
cluding the  higher  doctrines  of  His 
Kingdom,  and  the  wider  views  which 
were  yet  to  be  unfolded  by  the  Spirit. 
'' Into  the  full  truth.''  See  Hare.  This 
does  not  warrant  us  to  look  for  all 
kinds  of  truth  in  the  Bible,  as  though 
it  were  given  to  tell  us  all  science  and 
learning  in  every  department.  No 
truth  or  science  can  ever  contradict 
the  real  teachings  of  Scripture — for  all 
truth  is  consistent  with  itself,  and  the 
same  God  speaks  in  the  book  of  inspi- 
ration and  in  the  book  of  nature.  But 
the  Spirit  is  here  promised  to  lead  into 
ALL  THE  TRUTH,  as  it  is  in  Jesus,  This 
was  first  of  all,  a  promise  to  the  Apos- 
tles that  they  should  be  inspired  for 
the  foundation  of  the  Christian  Church, 
to  speak  and  write  what  Christ  would 
have  to  be  delivered  to  men  as  the  gospel 
of  His  grace.  This  had  been  promised 
in  other  terms.  Ch.  14 :  26.  But  we 
cannot  inwardly  understand  the  sim- 
plest truth  of  revelation,  without  this 
Divine  enlightening.  iMen's  arguments 
or  illustrations  cannot  convince  or  con- 
vert men  savingly.  And  the  Spirit  is 
necessary  to  lead  us  into  all  tlie  truth 
of  Christ  in  our  common  daily  affairs — 
into  Christ's  claims,  calls,  chnracter — • 
and  into  our  glorious  Christian  hope, 
as  these  great  truths  are  more  fully  set 
forth  by  the  Spirit  through  the  Apos- 
tles.   \  Of  Himself  .    Christ  here  speaks 


Age  33.] 


CHAP.  XVI. 


285 


14  He  shall  glorify  me  :  for  he 
shall  receive  of  mine,  and  shall 
shew  it  unto  you. 


of  the  Holy  Spirit  as  like  Himself, 
acting  under  a  commission  from  the 
Father,  and  so  discharging  a  special 
office,  for  the  extension  and  consum- 
mation of  His  Kingdom.  This  same 
language  Christ  used  of  Himself  and  His 
own  office  work.  Ch.  12 :  49,  &c.  And 
as  the  Spirit  was  to  take  of  the  things 
of  Christ  and  show  them  to  believers. 
He  is  sent  from  the  Father  and  from 
the  Son.  If  Whatsoever  He  shall  hear. 
He  shall  not  communicate  something 
absolutely  neio,  but  shall  unfold  what 
was  given  to  them  by  Christ.  See  ch. 
14 :  26.  Luther  says,  "  There  is  a  holy 
conference  between  the  Father  and  the 
Word,  and  the  Spirit  is  the  hearer." 
^  Things  to  come.  The  things.  Besides 
showing  them  things  past,  which  He 
should  bring  to  their  remembrance.  He 
should  show  them  also  the  things  future. 
See  Acts  11:  28;  20:  23;  21:' 11;  1 
Tim.  4:1;  2  Tim.  3:  1;  2  Pet.  1:  14. 
This  He  did  especially  to  the  early 
Church  in  the  Book  of  the  Revelation — 
■where  the  Holy  Spirit  revealed  to  John 
for  the  churches,  "  the  things  that 
shall  be  hereajter.^^  Rev,  1 :  1-10. — 
This  would  include  also  immediately 
the  things  to  come  upon  Ilim,  in  the 
events  of  His  Death  and  Resurrection, 
(ch.  18:  4,)  which  the  Spirit  should 
explain  to  their  troubled  minds. 

14.  This  was  to  be  the  Spirit's 
work — to  honor  Christ — to  set  forth 
Christ's  claims,  and  to  show,  both  in 
His  revelations  to  the  Apostles  and  in 
His  work  in  the  heart,  the  love  of 
Christ  to  sinners,  and  the  preciousness 
of  Christ  as  the  only  Saviour.  He 
sheds  abroad  in  the  heart  "  the  love  of 
Go<L^'  ^  Shall  receive.  This  shows 
that  there  were  to  be  no  new  revela- 
tions separate  from  Christ — no  new 
plan  of  salvation — as  the  Spirit's  work 
was  to  testify  of  the  things  of  Christ, 
and  not  of  any  new  dispensation  apart 
from  Christ  and  His  Avork.  He  was 
gent  to  carry  on  and  complete  Christ's 
work  on  the  earth.     He  coiild  operate 


15  All  things  that  the  Father 
hath  are  mine  :  therefore  said  I, 
that  he  shall  take  of  mine,  and 
shall  shew  it  unto  you. 

everywhere  at  the  same  moment — 
could  be  present  everywhere  at  once — 
and  this  would  be  His  great  advantage. 
Even  Christ's  own  preaching  required 
the  Spirit  of  Christ  to  enforce  it.  Ob- 
serve— The  doctrine  of  Christ  is  the 
central  truth  of  Christianity.  ^  Of 
mine — of  what  belongs  to  me — of  what 
pertains  to  my  doctrine  and  work. 
See  Epistle  to  Hebrews,  Ephes.  and  Coloss. 
Tf  Shall  shoio  it.  Christ  and  His  gos- 
pel cannot  be  understood  except  by  the 
Spirit's  workings  in  the  heart.  And 
this  inwai'd  operation  is  essential  to  any 
advance  in  the  divine  life  or  likeness. 
2  Cor.  3  :  17,  18.  It  cannot  be  a  mere 
outward  development  of  the  church, 
or  of  any  independent  life  of  the  church 
as  a  body,  that  is  here  meant.  It  had 
already  been  promised  (vss.  9-11,) 
that  the  Spirit  should  convince  of  sin, 
as  against  Christ,  and  of  righteousness 
as  the  righteousness  of  Christ  imputed 
to  us  and  received  by  faith  alone — and 
of  judgment  as  Christ's  judgment — 
when  His  enemies  must  be  judged  and 
condemned  forever  with  the  Prince  of 
this  world  whom  He  casts  out.  All 
those  who  have  experienced  the  Spirit's 
work  in  their  own  hearts,  have  had 
Christ  shown  to  them — as  the  only 
Saviour — as  an  all-sufficient  Saviour — 
as  the  very  Saviour  they  need — and  as 
freely  offered  to  them  in  the  Gospel. 
This  the  Spirit  does  in  effectual  calling. 
15.  The  relations  of  the  Holy  Trinity 
are  here  set  forth  as  the  vindication 
of  this  statement.  The  Son  reveals 
the  Father  by  taking  our  flesh  and 
performing  His  work  on  earth.  And 
He  is  the  only-begotten  Son,  who  is  in 
the  bosom  of  the  Father — and  thus  He 
is  able  to  reveal  Him.  This  work  of 
the  Father's  revelation  by  Christ,  the 
Spirit  is  to  carry  on — and  especially  is 
He  to  carry  it  to  the  henrts  of  men  by 
His  divine  and  almighty  working. 
T[  Therefore.  This  was  the  ground  of 
my  so  declaring.  The  union  is  so  per- 
fect between  the  Holy  Three,  that  it 


286 


JOHN. 


[Age  33. 


16  A  little  while  and  ye  shall 
not  see  me :  and  again,  A  little 
while,  and  ye  shall  see  me ;  be- 
cause I  go  to  the  Father. 

17  Then  said  some  of  his  disci- 
ples among  themselves,  What  is 
this  that  he  saith  unto  us,  A  little 
while,  and  ye  shall  not  see  me : 
and  again,  a  little  while,  and  ye 
shall  see  me :  and^  Because  I  go 
to  the  Father  ? 

18  They  said  therefore,  What  is 
this  that  he  saith,  A  little  while? 
We  cannot  tell  what  he  saith. 


can  properly  be  s:iid  that  tlie  Spirit's 
work  of  revelation  is  Clirist's  Avork  of 
revelation — and  that  His  revealing  the 
Son  is  His  revealing  the  Father,  as  they 
have  everything  in  common.  In  ch. 
17:  10,  Christ  says  to  the  Father, 
"All  mine  are  thine,  and  thine  are 
mine."  Who  but  God  Himself  could 
say,  "All  things  that  the  Father  hath, 
are  mine?  " 

16.  A  little  while,  kc.  He  proceeded 
to  tell  them  that  this  advent  of  the 
Comforter  would  vei-y  shortly  take 
place,  and,  hence,  that  soon  they 
would  not  see  Him.  The  terms  here 
rendered  "see,"  are  different.  The  for- 
mer means  to  see  with  the  eyes — to 
behold.  The  latter  means  to  see  in  a 
wider  sense,  including  spiritual  sight. 
In  a  little  while  (a  few  hours)  He  should 
be  removed  by  death  and  they  should 
not  see  Him.  But  again  a  little  while 
(a  few  hours,) — o?id  they  should  see  Ilim 
with  higher  views,  too,  of  His  person 
and  work — because  lie  teas  going  through 
death  and  the  grave  on  His  triumphant 
way  to  the  Father.  They  s'^ould  further 
see  Him  when  He  should  come  to  them 
by  the  Spirit,  and  at  the  final  day. 
^  Because.  He  was  going  to  the 
Father— not  to  the  dominion  of  death — 
therefore,  they  should  not  be  disheart- 
ened, but  cheered  by  these  consolatory 
features  of  the  case — that  He  would 
send  a  substitute — and  that  He  w^as 
only  going  home,    and   would    show 


19  Now  Jesus  knew  ^  that  they 
were  desirous  to  ask  him,  and  said 
unto  them.  Do  ye  inquire  among 
yourselves  of  that  I  said,  A  ^  little 
while,  and  ye  shall  not  see  me  : 
and  again,  a  little  while,  and  ye 
shall  see  me  ? 

20  Verily,  verily,  I  say  unto  you, 
that  ye  °  shall  weep  and  lament, 
but  the  world  shall  rejoice  :  and 
ye  shall  be  sorrowful,  but  your 
sorrow  shall  be  turned  into  joy. 

21  A  <^  wonian  when  she  is  in 
travail  hath  sorrow,  because  her 


a  c.  '2. 24,  '25.         6  ver.  16.      c.  7. 
cLu.  24. 17,21.         d  Is. '26.  17. 


13.  33  ;    14. 19. 


Himself  again,  (as  at  Pentecost,)  and 
would  come  again  and  take  them  to 
Himself,  vs.  20.  His  death  took  place 
in  a  few  hours. 

17.  What  is  this?  The  same  inquiry 
is  still  made  among  critics,  and  what 
Avonder  that  it  -was  a  dark  question  be- 
fore Christ  had  died  and  risen?  The 
words  of  chief  difficulty  were  these, 
"  A  little  while." 

18.  What  He  saith.  'Raihcr—Mliat 
He  is  talking  about. 

19.  Jesus  kveiv.  It  is  clearly  implied 
that  He  knew  this  by  His  own  Divine 
insight  of  the  hearts  of  men,  whereby 
He  reads  their  secret  thoughts.  ^J^  A 
little  ivhile.  KnoAving  exactly  that  this 
was  their  point  of  dithculty.  He  repeats 
only  this  part  of  what  He  had  said. 
From  this  time  to  His  death  was  about 
eighteen  hours,  and  from  thence  to  the 
resurrection  about  thirty. 

20.  He  was  stiiving  to  fortify  them 
beforehand  for  the  trial  which  was  to 
burst  upon  them  in  His  departure.  He 
would  show  clearly  that  He  foreknew 
all  the  circumstances  and  events.  So 
now  He  even  foretels  them  of  their 
sorrow  and  shock  at  His  removal.  But 
that  it  would  turn  out  to  be  matter  of 
rejoicing  to  them,  is  the  comforting 
assurance  that  He  gives.  ^  Ye  shall 
weep.  That  is,  at  my  death.  Ch.  10  : 
11;  Luke  23:  27.  These  terms  £.rc 
such  as  describe  funeral  wailing,  Zech. 
12:  10;  Mark  16:  10.     f  But.   "The 


Age  33.] 


CHAP.  XVI, 


287 


hour  is  come  :  "but  as  soon  as  she 
is  delivered  of  the  child,  she  re- 
membereth  no  more  the  anguish, 
for  joy  that  a  man  is  born  into 
the  world. 

22  And  *  ye  now  therefore  have 
sorrow  :  but  I  will  see  you  again. 


■world,"  as  the  term  is  used  by  John, 
means  the  outside  world,  as  unbeliev- 
ing, but  not  as  reprobate — for  many 
of  them  should  be  converted.  1[  Shall 
rejoice.  That  is,  at  His  death.  They 
should  triumph  at  his  crucifixion, 
^  Be  sorrowful.  That  is,  at  His  suffer- 
ings and  death  and  burial.  But  here, 
beforehand,  He  assures  them  thnt  they 
should  find  the  sorrow  turned  into  joy 
at  the  resurrection,  and  would,  even 
see  ground  for  rejoicing  in  it  all.  It  is 
not  merely  that  after  the  sorrow  would 
come  joy — but  the  sorrow  should  be 
turned  into  joy.  They  would  see,  in 
this  very  agony  and  death  of  Christ, 
the  ground  of  their  only  hope  as  sin- 
ners, and  of  the  only  hope  of  the  world. 
Gal.  6  :  14.  It  is  also  implied  that  the 
world's  joy  shall  be  turned  into  sorrow. 
Their  grief  also  may  include  that 
which  belongs  to  the  Christian  conflict, 
which  should  be  turned  into  joy  by 
the  advancing  work  of  the  Spirit  of 
Christ — so  also  the  grief  of  the 
church  in  Christ's  absence  shovild  be 
turned  into  joy  at  His  second  coming. 

22.  Will  see  you.  This  should  be  not 
merely  at  His  resurrection,  but  in  His 
coming  to  them  by  His  Spirit,  and  in 
His  final  coming.  ^  Shall  rejoice.  See 
Acts  2:  46,  47.  It  is  recorded,  (ch.  20: 
20,)  at  His  appearing  to  them  after 
the  resurrection,  "  Then  were  the  dis- 
ciples glad  when  they  saw  the  Lord." 
^  No  man.  The  foundation  of  their 
joy  should  be  solid  and  lasting — even 
the  finished  work  of  Christ,  and  the 
greatness  of  His  personal  love,  which 
they  would  then  see  was  the  same  both 
sides  the  grave.  Hence  the  doctrine 
of  the  Resurrection  was  a  chief  topic 
of  the  Apostolic  preaching,  and  Christ's 
resurrection  is  the  great  fact  at  the 
basis  of  our  religion,  and  the  ground- 


and  ^  your  heart  shall  rejoice,  and 
your  joy " no  man  taketh  from  you. 
23  And  in  that  day  ye  shall  ask 
me  nothing.  Verily,  verily,  I  say 
unto  you,  Whatsoever  ye  shall  ask 
the  Father  in  my  name,  he  will 
give  it  you. 

6  Lu.  24. 41,  52    c.  20.  20.        clFe.1.8. 


work  of  our  hope.  "If  in  this  life 
only,  we  have  hope  in  Christ,  we  are  of 
all  men  most  miserable.  But  now  is 
Christ  risen  from  the  dead."  1  Cor.  15  : 
19.  See  1  Pet.  1:8.  It  is  plain  from 
this  clause  that  their  permanent  joy  in 
the  possession  of  the  Spirit,  and  at  the 
spiritual  sight  of  Christ,  is  contem- 
plated. The  transient  bodily  sight  of 
Him  at  the  Resurrection,  therefore, 
cannot  be  all  that  is  referred  to. 

23.  Ye  shall  ask.  The  term  here 
rendered  "  ask,"  is  not  the  same  as  in 
the  next  clause.  It  is  the  term  which 
Christ  generally  uses  of  Himself,  in 
asking  the  Father — and  it  refers  rather 
to  making  inquiries.  He  seems  to  mean, 
that  in  that  day  of  their  joy,  they  will 
have  better  understandings  of  Him, 
and  of  His  ways,  and  less  need  to  ask 
questions,  as  before — and  no  opportu- 
nity of  putting  their  queries  to  Him, 
as  a  companion  in  the  flesh.  Besides 
this.  He  Avould  anticipate  their  doubts 
and  difiiculties,  by  a  full  revelation, 
and  by  the  working  and  indwelling  of 
the  Spirit,  as  the  Great  Teacher,  vs. 
30.  Yet  "  that  dai/'  evidently  takes 
hold  on  Eternity  and  Heaven,  and  only 
"a  little  while''  lies  between.  ^  What- 
soever, &c.  In  this  clause  the  term 
rendered  ask,  refers  to  petitions,  pray- 
ers. He  does  not  mean,  that  instead 
of  praying  to  Him  they  shall  pray  to 
the  Father  in  His  name.  He  means, 
that  they  shall  not  be  in  the  way  of 
inquiring  of  Him  as  before  in  the  flesh, 
but  that  whatsoever  they  should  pray 
for,  of  the  Father,  in  His  name,  the 
leather  would  grant  to  them.  The 
idea  here  is,  that  after  His  resurrec- 
tion, they  should  see  His  finished  work, 
as  the  ground  of  their  acceptance  with 
the  Father,  and  that  their  prayers 
would  naturally  be  in  His  name — for 


288 


JOHN. 


[Age  33. 


24  Hitherto  have  ye  asked  no- 
thing in  my  name  :  ask,  ^  and  ye 
shall  receive,  that  ^  your  joy  may 
be  full. 

25  These  things  have  I  spoken 
unto  you  in  ^  proverbs  :  but  the 
time  Cometh  when  I  shall  no  more 

oMatt.  7.  7,  8.  Ja.  4.  2,  3.     6  c.  15. 11.    1  or, parables. 


His  sake — wliich  would  be  a  new  mode 
of  pi-ayer  to  them.  Ch.  14 :  13. 

24.  Hitherto,  &c.  Before  this  time 
they  had  not  understood  the  great 
truth  that  God  can  be  approached  only 
in  Christ's  name.  This  belonged  to  a 
further  stage  of  His  work  and  of  their 
experience.  But  when  He  should  be 
glorified,  then  they  should  see  the  plan 
of  grace  and  the  need  of  His  Media- 
ting work,  and  intercessions.  While 
He  was  with  them  they  had  probably 
prayed  to  Him  directly.  John  in  PHs 
First  Epistle  understands  this  doctrine. 
"  If  any  man  sin,  we  have  an  advocate 
with  the  Father,  Jesus  Christ  the 
righteous,"  &c.  Ch.  2:1.  "  And  this 
is  the  confidence  that  we  have  in  Him, 
that  if  we  ask  any  thing  in  His  name. 
He  heareth  us.  And  if  we  know  that 
He  hear  us  whatsoever  we  ask,  we 
know  that  we  have  the  petitions  that 
we  desired  of  Him."  1  John  5:  14,  15. 
1"  Ask,  &c.  This  is  spoken  in  a  very 
different  connection  from  the  same  lan- 
guage in  Matt.  7 :  7.  The  prevalent 
plea — the  name  of  Christ  —  is  added 
here.  ^  That  your  joy,  kc.  This  full- 
ness of  joy  from  asking  in  Christ's 
name,  belongs  to  the  dispensation  of 
the  Spirit.  Eph.  2:  11.  So  Peter 
afterwards  saw,  *'In  whom  believing 
ye  rejoice  with  joy  unspeakable  and 
full  of  glory,  receiving  the  end  of  your 
faith,  even  the  salvation  of  your  souls." 
So  John  also  understood  afterwards, 
(1  John  1:  3,  4,)  "Our  fellowship  is 
with  the  Father  and  with  His  Son 
Jesus  Christ.  And  these  things  write 
we  unto  you  that  yourjoy  may  be  full." 
See  ch.  17. 

25.  In  proverbs.  The  discourse  thus 
draws  to  a  solemn  close.  The  term 
here  used  implies  dark,  figurative  say- 
ings, as  distinct  from  ''plainly."   vs. 


speak  unto  you  in  ^  proverbs,  but 
I  shall  shew  you  plainly  of  tho 
Father. 

26  At  "  that  day  ye  shall  ask  in 
my  name :  and  I  say  not  unto 
3"ou  that  I  will  pray  the  Father 
for  3^ou; 


29.  This  was  a  form  of  instruction 
very  common,  and  much  liked  among 
the  Jews.  He  refers  to  the  terms  used 
especially  in  this  discourse.  They 
could  not  be  otherwise  than  dark  and 
mystical  to  them  as  yet,  until  the  Holy 
Spirit  should  open  to  them  the  mean- 
ing as  He  was  promised  to  do.  T[  The 
time  Cometh.  Literally — The  hour  Com- 
eth or  is  coming  ; — that  is,  the  period 
after  His  ascension,  when  He  would 
show  them — or  the  Spirit /or  Him  and 
from  Him  would  show  them.  ^  Plainly. 
The  teaching  of  the  Spirit  should  be 
without  the  obscurity  of  figures  or  pro- 
verbs. Language  itself  is  obscure 
without  the  Spirit — as  we  see  that  even 
Christ's  words  were  dark,  with  nil  His 
explanations.  But  under  the  Spirit's 
inward  teaching  these  dark  sayings 
should  be  plain  and  well  understood. 
This  is  the  full  truth  which  He  prom- 
ised, vs.  13.  \  Of  the  Father.  That 
is — as  revealed  in  the  plan  of  grace, 
and  as  to  be  approached  through 
Christ,  and  as  carrying  on  His  pur- 
poses of  redemption  by  the  Son  and 
Spirit. 

26.  "  The  more  knowledge,  the  more 
prayer  in  the  name  of  Jesus."  They 
should  be  so  enlightened  in  the  work 
of  Christ  and  the  way  of  salvation,  as 
to  be  led  to  draw  near  to  the  Father 
by  "the  new  and  living  way  consecrated 
for  them  through  the  vail,  that  is  to 
say.  His  flesh."  (Read  Paul's  under- 
standing of  the  Father  and  Christ,  as 
given  in  his  letter  to  the  Hebrews.) 
^  Will  pray,  &c.  He  does  not  mean 
that  He  will  not  engage  to  pray  for 
them — for  this  is  what  He  does.  Ch. 
14:  16;  Rom.  8:  34;  1  John  2:  1. 
This  is  named  as  the  ground  of  His 
ability  to  save  to  the  uttermost,  and 
that  "He  ever  liveth  to  make  interccs- 


Aqe  33.] 


CHAP.  XVI. 


289 


27  For  "^  the  Father  himself  loveth 
you,  because  ye  have  loved  me, 
and  have  believed  that  ^  T  came 
out  from  God. 

28  I  came  forth  from  the  Father, 
and  am  come  into  the  world  : 
again,  I  leave  the  world,  and  go 
to  the  Father. 

29  His  disciples  said  unto  him, 

oc.  14.  21,23.         5ver.  30.    c.  17.8. 


sion  for  us."  Heb.  9  :  24 ;  7 ;  25.  He 
means  only  "I  do  not  (now)  say,"  or 
*'  This  is  not  what  I  am  saying."  "^o 
say  nothing  of  my  asking  the  Father, 
because,"  &c.  Their  asking  in  His 
name  shall  not  cut  them  off  from  access 
to  the  Father,  but  it  rather  ensures 
their  access — since,  instead  of  the  Fa- 
ther being  alienated  from  them,  He 
loveth  them,  &c. — loved  them  as  is 
proved  by  their  love,  and  as  He  said, 
eh.  14:  21-23,  "he  that  loveth  me 
shall  be  loved  of  my  Father,"  &c. 

27.  For.  It  is  not  as  though  the 
Father  needed  to  be  implored  in  order 
to  care  for  them — because  the  Father 
Himself,  and  of  Himself,  loves  them. 
^  Because.  He  does  not  mean  that 
the  Father  loved  them  on  the  meritori- 
ous ground  of  their  love.  He  said,  "He 
that  loveth  me,  shall  be  loved  of  my 
Father,"  (ch.  14:  21,  23,) —yet  "we 
love  Him  because  He  first  loved  us." 
His  love  for  us  precedes  and  originates 
our  love  to  Him ;  therefore,  our  love 
cwxnoi  merit  His  love.  1  John  4  :  10,  19. 
The  Father's  love  brought  them  to 
believe  and  love  Christ.  And  now  the 
Father  loved  them  because  they  be- 
lieved and  loved  Christ — believing  in 
His  redeeming  work. 

28.  I  came  forth.  This,  their  belief. 
He  confirms,  and  sets  forth  the  plain 
truth,  as  to  His  advent  and  ascension. 
This  means  properly  not  a  mere  mis- 
sion from  God  the  Father,  but  a  pro- 
cession from  Grod — implj'ing  His  being 
'■'•with  God,''^  and  being  very  God.  Ch. 
1:1;   3:  13,  31;   0 :  62 ;   8  :  41. 

29.  Plainly.  They  seem  to  mean 
that  now  there  is  not  this  need  of  His 
new  arrangement  for  their  understand- 

25 


Lo,  now  speakest  thou  plainly,  and 
speakest  no  ^  proverb. 

30  Now  are  we  sure  that  thou 
knowest  all  things,  and  needest 
not  that  any  man  should  ask  thee : 
by  this  we  believe  that  thou  earnest 
forth  from  God. 

31  Jesus  answered  them,  Do  ye 
now  believe  ? 

1  or,  paralle. 

ing  His  sayings  —  that  since  He  had 
so  distinctly  spoken,  they  would  not 
require  a  new  teacher,  as  promised  in 
vs.  25 — that  already  He  spake  plainly. 
He  had  before  told  them  that  He  was 
going  to  the  Father,  in  connexion  with 
the  words  which  puzzled  them  so,  vs. 
16.  They  do  not  yet  sufficiently  know 
their  ignorance.  The  hour  spoken  of 
for  His  speaking  plainly,  (vs.  25,)  had 
not  yet  come.  "So  little  do  they 
understand,"  says  Augustine,  "  that 
they  do  not  even  understand  that  they 
do  not  understand." 

30.  Are  we  sure.  Rather — "we 
know.^^  He  had  met  their  difficulty 
about  His  words  (vs.  16,)  without  their 
inquiries — showing  that  He  knew  the 
secrets  of  their  hearts,  and  had  not 
need  to  be  inquired  of.  He  also  felt  so 
much  interest  in  them  as  to  anticipate 
their  doubts  and  difficulties.  This  con- 
firmed their  faith.  Inquirers  often 
pray  and  wait  as  though  they  expected 
some  direct  answer  to  their  prayer, 
not  considering  that  they  have  tho 
answer  beforehand,  in  the  Scripture, 
where  Christ  has  already  said  what 
He  will  do,  and  has  given  us  the 
very  words  on  which  alone  we  can 
have  hope.  This  discovery  shows  us 
the  divinity  of  Christ,  and  of  our 
religion,  as  it  shows  the  perfect  pro- 
vision He  has  made  for  the  soul,  as 
none  but  He  who  made  the  soul  could 
do.  IT  Knowest  all  things.  So  said 
Peter  in  the  fullness  of  His  heart.  Ch. 
21 :  17.  In  both  cases  it  was  His 
thorough  insight  of  their  very  secret 
souls  that  so  confirmed  their  faith. 

31.  Do  ye  now  believe?  This  is  not 
an  inquiry,  but  rather,  taken  with  tho 


290 


JOHN. 


[Age  33. 


32  Beliold,  *  the  liour  cometb, 
yea,  is  now  come,  that  ye  shall  be 
scattered,  every  man  to  his  own,  ^ 
and  shall  leave  me  alone :  and 
yet  ^  I  am  not  alone,  because  the 
Father  is  with  me. 

83  These  things  have  I  spoken 
unto  you,  that  in  "  me  ye  might 


o  Matt.  26.  31. 
6  Is.  50.  7,9.     c. 


Mar.  14.  27.  1  or,  his  otvn  home. 

29.        cc.  14.27.    Ro.5. 1.     Ep.  2. 14. 


next  verse,  is  a  caution  thrown  out  as 
to  the  strength  of  their  faith.  He 
recognizes  their  believing,  (ch.  17  :  8,) 
but  intimates  that  it  was  not  so  firmly 
grounded  as  to  abide  the  coming  trial 
without  being  shaken.  He  was  pre- 
paring some  of  them  for  their  future 
work,  by  strengthening  them  in  the 
belief  of  His  Person. 

32.  The  hour  cometh.  It  was  just  at 
hand.  It  would  bo  but  a  few  hours 
until  His  departure,  of  which  He  had 
spoken. '  ^  Scattered.  See  Matt.  26 : 
31.  How  sadly  true  were  these  words 
proved  to  be  by  the  event,  when  the 
Shepherd  was  smitten  and  the  sheep 
of  tiie  flock  were  scattered  abroad. 
Tf  To  his  otvn.  Bis  oivn  things,  posses- 
sions and  interests  —  Avhich  they  had 
before  relinquished  for  Christ.  T[  Leave 
me  alone.  How  touching!  He  felt 
their  desertion  with  all  the  sensitive- 
ness of  the  tenderest  heart.  ^  And  yet. 
He  felt  the  Father's  presence  and 
acceptance  still  more — and  their  deser- 
tion, keenly  as  He  felt  it,  was  nothing 
in  comparison  with  the  momentary 
hiding  of  His  Father's  face. 

33.  Here  closes  this  remarkable  dis- 
course. It  was  spoken  for  their  good. 
•[[  Tltese  things — referring  to  all  tlie 
foregoing,  from  ch.  14.  In  vs.  1,  He 
had  declared  that  His  object  in  thus 
discoursing,  was  to  prevent  their  be- 
ing offended,  by  persecutions  and  afflic- 
tions, like  the  '■^ stony  ground''''  hearers, 
in  the  parable.  Matt.  13:  21.  Now 
He  declares  that  His  further  object  in 
these  words  is  that  they  might  have 
peace  in  Him.  ^  Peace.  "For  He  is 
our  Pe.ace."  Eph.  2:  14;  ]\Iicah  5:  5. 
Seech.  13:  19;  14:  29;  15:  11;  16: 
1-4.     His  object  in  all  this  precious 


have  peace.  In  ^  the  world  ye 
shall  have  tribulation  :  but  be  of 
good  cheer;  I  have  overcome  the 
world. 

CHAPTER  XVII. 

\  rpHESE  words  spake 
X  Jesus,   and   lifted 

d  c.  15. 19-21.    2  Ti.  3. 12. 


discoursing  had  been  to  attract  their 
attention  and  confidence  to  Himself,  as 
soon  to  be  their  Eisen  Lord.  *[[  In  the 
li'orld.  This  He,  in  all  faithfulness 
forewarns  them  of — that  they  should 
have  tribulation  in  the  world  —  but 
even  this  should  prove  part  of  the 
Divine  plan  for  their  salvation,  as  the 
white-robed  company  of  the  redeemed 
should  come  to  Heaven,  "  Out  of  gretd 
tribulation.^'  Eev.  7:  14.  And  yet 
tlieir  robes  icere  ^'■made  tvhite  in  the  blood 
of  the  Lamb.'"  1[  I  have  overcome.  Al- 
ready He  foresaw  His  triumph.  And 
faith  in  Him  as  our  conquering  Saviour 
gets  this  victory.  1  John  6 :  4.  Because 
He  has  overcome,  we  may  overcome  in 
Him,  and  be  "  conquerors  and  more 
than  conquerors  through  Him  that 
loved  us."  Augustine  says,  "Christ 
would  not  have  overcome  the  world,  if 
the  world  could  overcome  His  mem- 
bers." We  are  to  regard  the  world  as 
a  vanquished  enemy,  "  Greater  is  He 
that  is  in  us,  than  He  that  is  in  the 
world."  1  John  4 :  4.  We  are  to  over- 
come Satan  the  accuser  by  the  blood 
of  the  Lamb.  Rev.  12:  10,  11. 

CHAPTER  XVII. 
§  141.    Christ's    last   Prater  with 
His  Disciples. — Jerusalem. 

Matt.  I     Mark,     i    Luke.     |        John. 

I  I  |17.  1-26. 

This  chapter,  says  Bengel,  is  the 
most  easy  in  respect  to  its  language, 
and  the  most  profound  in  respect  to  its 
sentiment.  It  is  the  Intercessory 
Prayer  of  our  Great  High  Priest.  He 
was  on  earth  as  a  Priest,  to  offer  the 
one  sacrifice  of  Himself,  and  to  His 
Priesthood  belongs  also  the  great  work 
of  Intercession,  which  He  here  begins, 


Age  33.] 


CHAP.  XVIL 


291 


up  his  eyes  to  heaven,  and  said 
Father,  the  ""hour  is  come :  glorify 

a  c.  12.  23;  13.32. 

and  which  He  ever  liveth  to  carry  on 
in  heaven,  (Heb.  7:  25,)  in  the  true 
Holy  of  Holies.  See  Ps.  141 :  2;  Rev. 
5:  8;  8:  3,  4.  John  Knox,  the  Scotch 
Reformer,  when  he  came  to  die,  asked 
for  the  reading  of  this  precious  chap- 
ter. The  devout  Spener  had  it  read  to 
him  three  times  on  his  death  bed,  though 
he  never  had  been  willing  to  preach 
from  it,  as  it  seemed  to  transcend  his 
powers.  Luther  says  of  it,  "Plain 
and  artless  as  is  the  language,  it  is  so 
deep,  rich  and  wide,  that  no  one  can 
find  its  bottom  or  extent."  Augustine 
remarks,  that  "our  Lord  might  have 
offered  this  prayer  In  silence  or  in  se- 
cret ;  but  He  would  present  Himself  to 
the  Father  as  a  praying  man,  remem- 
bering that  He  Avas  our  Teacher — 
wherefore  that  prayer  which  He  made 
for  us,  He  also  graciously  made  known 
to  us,  for  our  edification."  So  Bengel 
asks,  "Who  does  not  rejoice  that  these 
things  which  .Jesus  spake  with  the  Fa- 
ther, stand  on  record  still?"  The 
Prayer  may  be  divided  into  three 
parts — vss.  1-6,  He  prays  for  His  glo- 
rification with  the  Father  ;  vss.  6-19, 
and  24  onward.  He  prays  for  His  Apos- 
tles and  disciples,  and  vss.  20-24,  for 
all  who  should  afterwards  believe  on 
Him.  Calvin  and  Bengel  both  notice 
this  chapter,  as  the  seal  of  the  prece- 
ding doctrine,  especially  from  ch.  13: 
31,  contemplating  things  past,  present 
and  future. 

Having  taught  them  in  the  prece- 
ding chapters,  discoursing  at  length 
upon  their  relations  to  Himself,  and 
the  promised  gift  of  the  Comforter  to 
take  His  place — having  forewarned 
them  also  of  the  world's  hatred 
toward  them  on  account  of  His  name, 
which  the  world  would  continue  to 
hate — He  now  adds  prayer  to  the  teach- 
ing— thus  teaching  His  ministers,  (as 
Calvin  says,)  "not  to  employ  them- 
selves only  in  sowing  the  word,  but 
by  mingling  their  prayers  with  it,  to 
implore  the  assistance  of  God,  that  His 
blessing  may  render  their  labor  fruit- 


thy  Son,  that  thy  Son  also  may 
glorify  thee : 


ful,"  IMelancthon  says,  "First  He 
prays  for  Himself,  then  for  the  whole 
church,  and  for  it  He  implores  the  four 
principal  things  of  the  church — the 
preservation  of  true  doctrine,  concord 
in  the  church,  the  application  of  His 
sacrifice,  and  the  last  and  highest  good, 
that  the  church  with  Christ  may  be 
invested  with  life,  joy  and  eternal 
glory." 

1,  These  things.  Namely,  of  the  pre- 
ceding discourse.  T[  Lifted  vp.  Up- 
ward now  He  tended,  socn  to  go  where 
He  eternally  belonged.  The  place  was 
probably  the  same,  namely,  the  guest 
chaml:>er.  The  Publican,  smitten  Avith 
sense  of  sin,  dared  not  lift  up  his  eyes 
to  heaven — but  Christ  had  no  sin,  and 
He  prayed  here  not  as  a  suppliant,  but 
as  our  Great  High  Priest,  standing 
between  earth  and  heaven.  T[  And 
said.  This  prayer  is  given  by  John 
through  the  inspii-ation  of  the  Holy 
Spirit,  as  was  promised  in  ch.  14:  26, 
and  it  is  all  of  it,  doubtless,  to  be  re- 
garded as  the  prayer  of  our  Lord,  with- 
out any  mixture  of  the  Evangelist's 
words.  Since,  however,  it  is  ren- 
dered into  Greek,  from  the  Syro 
Chaldaic,  the  Greek  form  of  it  is  in  the 
style  of  John's  other  narratives.  ^Fa- 
ther. His  Father  and  His  people's  Fa- 
ther. "I  ascend  unto  my  Father  and 
your  Father."  Ch.  20:17.  ^\Thehour. 
That  is,  "the  hour  for  the  Son  of  man 
to  be  glorified."  Ch.  12:  23,  28;  13: 
31,  32.  The  hour  of  His  death,  as  the 
hour  of  His  triumph,  and  as  leading  to 
His  resurrection  and  exaltation.  This 
hour  had  often  been  referred  to  as  not 
yet  come,  (ch.  7  :  30 ;  8:  20.)  and  now 
it  is  spoken  of  as  at  length  arrived,  as 
before  hinted,  ch.  12:  23;  13:  1. 
^  Glorify  thy  Son.  The  Son  glorified 
the  Father.  Yet  there  was  a  mutual 
glorifying.  He  prays  here  in  His  :Me- 
diatorinl  character,  in  wl.ich  He  was 
afterwards  exalted  according  to  His 
prayer,  to  be  a  Prince  and  a  Saviour 
to  give  repentance  to  Israel,  and  re- 
mission of  sins,"  for  the  glcry  of  the 


202 


JOHN. 


[Age  33. 


2  As  thou  liast  given  him  power 
over  all  flesli,  that  *  he  should  give 
eternal  life  to  as  many  as  thou 
hast  given  him. 


ac.5.27.     ver.24. 


Father.  Augustine  explains  it,  "Raise 
Me  from  the  dead,  that  by  Me  thou 
mayest  be  known  to  the  whole  world." 
See  Ephes.  1 :  20-23.  H  That  thy  Son. 
These  words  prove  the  equality  of  the 
Son  with  the  Father,  as  touching  His 
Godhead.  What  creature  could  stand 
before  his  Creator,  and  utter  such 
words  ?  There  is  a  mutual  glorifica- 
tion of  Father  and  Son,  in  this  mani- 
festation of  God  to  men  by  Christ.  By 
the  Spirit  there  was  to  be  a  further 
manifestation  of  God  in  men,  conse- 
quent upon  Christ's  being  glorified, 
and  by  which  the  Father  and  Son 
and  Spirit  should  be  glorified  together. 
2.  As  thou  hast.  Inas7nuch  as,  &c. 
The  plea  here  olfered  is,  that  the  glori- 
fication at  the  end  of  His  work  is 
appropriate  to  the  preparation  and 
commission  at  the  beginning  of  it. 
Glorify  Him  now  even  as  thou  hast 
already  given  Him  the  authority  over 
all  flesh  for  this  work.  Matt.  28:  18. 
Observe — He  prays  for  what  is  already 
promised  and  made  sure  to  Him.  Ps. 
2.  Even  He  was  to  ask  in  order  to 
receive  His  inheritance.  How  much 
more  is  prayer  indispensable  in  our 
case.  \  Power.  This  word  means 
rather,  authority  as  "Head  over  all 
things  to  the  church"  (Ephe.  1:  22,) 
— having  the  whole  creation  put  under 
Him  as  the  second  Adam,  (Psalm  8,) 
— and  more  especially  everything  is 
given  to  Him,  as  the  literal  reading  is, 
for  the  express  object  of  His  glorifying 
the  Father  by  gathering  in  His  own  peo- 
ple. See  Matt.  28  :  18,  where  all  power 
in  Heaven  and  on  earth  is  claimed  as 
given  to  Him,  and  on  this  ground  He 
commissions  the  Apostles  to  go  every- 
where, teaching  and  baptizing  and  in- 
gathering. ^  As  many.  Literally — 
"that  as  to  everything  Avhich  thou  hast 
given  to  Him,  He  may  give  to  them 
eternal  life."  So  in  ch.  6:  37,  it 
reads,  ^^  Everything  that  the  Father 
giveth  me  shall  come  to  me,  and  Him 


3  And  this  ^  is  life  eternal,  that 
they  might  know  ^  thee  the  ^  only 
true  God,  and  Jesus  Christ,  whom 
°  thou  hast  sent. 

51Jno.5. 11.    cJe.9.  23.  24.    dlTh.  1.9.    ec.10.36. 


that  cometh,"  &c.  This  is  not  an  acci- 
dental mode  of  expression.  The  Father, 
says  Bengel,  has  given  the  Son  every- 
thing, the  totality — all  tilings — that  He 
may  gather  in  His  own  people  as  one, 
vs.  11.  He  will  lose  none  who  are 
given  to  Him — and  He  will  lose  noth- 
ing that  belongs  to  any  of  them,  (ch. 
10,)  not  even  their  bodies.  Ch.  6. 
T[  Eternal  life.  The  gift  which  He  is 
to  bestow  is  eternal  life.  "  In  Him 
Avas  life,  and  the  life  was  the  light  of 
men."  "The  Word  of  life"  was  He 
whom  the  Apostles  had  heard,  seen  and 
handled,  and  the  life  was  manifested, 
and  we  bear  witness  and  show  unto 
you  that  eternal  life  which  was  with 
the  Father,  and  was  manifested  unto 
us.   1  John  1:2;  5:  11. 

3.  This  is  life  eternal — //ielife  eternal — 
not,  this  is  the  way  to  life  eternal,  but 
thi%  is  it:  \  That  they  might  know.  The 
knowledge  of  God  the  Father,  as  set 
forth  in  Christ,  is  life  eternal,  accord- 
ing to  the  divine  plan — and  it  surely 
involves  it.  This,  therefore,  is  what 
the  Saviour  gives  by  His  word  and 
Spirit,  viz — this  knowledge,  the  inward 
apprehension  and  appreciation  of  God 
the  Father,  and  of  Christ  the  Son,  as 
revealed  for  our  love,  obedience  and 
salvation.  "By  His  knowledge,"  said 
the  evangelical  prophet — hy  the  knoxol- 
edge  of  Him — shall  my  righteous  ser- 
vant justify  many,  for  He  shall  bear 
their  iniquities.  Isa,  53:  11.  "This 
is  the  record,  that  God  hath  given  to 
us  eternal  life,  and  this  life  is  in  His 
Son."  lJohn5:ll.  The  right  knowl- 
edge of  God  through  Christ  is,  there- 
fore, the  divine  life  in  us.  "He  that 
hath  the  Son  hath  life."  1  John  5  :  12. 
Ireneus  says,  "To  know  God,  and  to 
have  experience  of  His  graciousness,  is 
the  very  participation  of  Him,  and  life 
results  from  the  participation  of  God." 
^  The  only  true  God.  In  distinction 
from  the  false  gods  of  the  heathen,  and 
from  any  vain  divinities  of  men.     So 


Age  33.] 


CHAP.  XYII. 


293 


4  1''  have  glorified  tliee  on  the 
Gcarth  :  I  '^  have  finished  the  work 
which  thou  gavest  me  to  do, 

5  And  now^  0  Father,  glorify 

ac.  14. 13.  6  c.  19. 30.     2  Ti.  4.  7. 


He  is  called  "the  only  wise  God." 
"And  we  know  that  the  Son  of  God 
is  come,  and  hath  given  us  an  under- 
standing that  we  may  know  Ilim  that 
is  true,  and  we  are  in  Him  that  is  true, 
even  in  His  Son  Jesus  Christ.  This  is 
the  true  God  and  eternal  life.  Little 
children  keep  yourselves  from  idols." 
1  John  5  :  20,  21 ;  Rev.  5  :  7 ;  1  Thess. 
1:9.  It  is  the  conscious  acquaintance 
with  God  Himself  as  one,  and  with 
Jesus  as  the  manifestation  of  God  in 
the  flesh.  Our  fellowship  is  with  the 
Father,  and  with  His  Son  Jesus  Christ. 
1  John  1:3.  Tf  And  Jesus  Christ. 
The  knowledge  of  both  Father  and  Son 
is  defined  here  to  be  eternal  life,  and 
this  proves  the  essential  oneness  of 
Father  and  Son  in  the  Godhead.  How 
could  the  knowledge  of  God  and  a 
creature  be  eternal  life :  or  how  could 
they  be  so  connected  ?  Our  Lord  here, 
in  speaking  of  Himself,  uses  the  name 
by  which  He  was  known,  that  prophetic 
name  Jesus,  divinely  given  Him  as  the 
Saviour  of  men,  accompanied  with  the 
official  title,  Christ  —  thus  solemnly 
recognizing  these  titles  as  embodying 
the  treasures  of  that  knowledge  of 
which  He  here  speaks — and  giving  a 
sweet  sanction  to  this  double  title  for 
the  Church  in  all  time.  ^  Whom  thou 
hast  sent.  So  Christ  is  to  be  acknowl- 
edged as  having  come  from  God.  The 
Father  cannot  be  truly  known  or  wor- 
shiped except  as  having  sent  the  Son, 
vs.  8,  (ch.  5:  23,)  nor  can  there  be 
any  true,  saving  knowledge  of  God, 
except  as  God  in  Christ.     See  vs.  22. 

4.  I  have  glorified  thee.  That  is,  as 
is  immediately  added,  hy  finishing  the 
work  given  Him  to  do.  His  teaching, 
His  holy  living,  His  constant  battling 
with  the  powers  of  darkness,  His  won- 
der working,  and  His  laying  the  foun- 
dations of  the  church,  and  especially 
the  finishing  of  His  work  so  soon  upon 
the  cross — this  was  His  meat  and  drink 
(ch.  4 :  34 ;  5 :  36)— and  all  this  work 
25* 


thou  me  with  thine  own  self,  with 
the  glory  which  I  "^  had  with  thee 
before  the  world  was. 
6  1*^  have  manifested  thy  name 

CO.  1.1,2.  Ph.  2.6.  He.  1.3, 10.     dPs.22.  22.  ver.26.  ! 

had  been  done  to  the  glory  of  the 
Father,  according  to  the  eternal  cove- 
nant. And  now,  having  performed 
His  part  on  earth — including  what  was 
immediately  to  come  as  the  clo.sing  act 
— He  asks  to  be  glorified  on  high  with 
the  Father,  according  to  the  eternal 
plan.  T[  Have  finished.  "  How  doth 
He  say  (says  Polycarp,  a  disciple  of 
John,)  that  He  hath  finished  the  work 
of  man's  salvation  since  He  hath  not 
yet  climbed  the  standard  of  the  cross? 
Nay,  but  by  the  determination  of  His 
will,  whereby  He  had  resolved  to  en- 
dure every  article  of  His  mysterious 
passion.  He  may  truly  proclaim  that 
He  hath  finished  the  work."  So  Paul, 
in  his  old  age  and  in  prospect  of  death, 
says,  "  I  have  fought  the  good  fight — 
I  have  finished  ray  course."  Our  Lord 
was  now  within  some  seventeen  hours 
of  His  death,  when  He  cried,  ''It  is 
finished.''  Our  blessed  Saviour,  as  the 
surety  of  the  better  covenant,  gives  us 
to  rest  upon  His  finished  work. 

5.  Glorify  thou  me.  He  here  declares 
His  essential  Godhead,  when  He  says, 
1.  That  He  had  this  glory  with  the 
Father  before  the  world  was ;  2.  That 
He  had  left  it  only  for  a  time  and  pur- 
pose, and  3.  That  He  ought  to  return 
whither  He  belonged,  and  whence  Ho 
came.  Compare  ch.  1 :  1,  2  ;  6  :  62  ; 
8:  58;  Col.  1:  17;  1  John  1:  1,  2. 
See  what  is  said  of  "  Wisdom,"  Prov. 
8 :  22,  23.  And  this  personal  Word— 
the  same  Being  as  that  personal  TT7s- 
dom — pleads  now  to  be  received  back 
to  His  oi'iginal  estate.  Theophylact 
explains,  "  Bring  my  human  nature 
into  a  participation  of  the  glory  which 
I,  the  Word,  had  with  Thee  before  the 
beginning  of  the  world."  If  With  thine 
oivn  self.  ch.  1.1.  At  the  right  hand 
of  the  Father — where  Stephen  saw  Him 
standing,  (Acts  7 :  50) — and  in  par- 
ticipation of  the  throne  and  kingdom — 
"made  higher  than  the  heavens." 
Heb.  7:26.     ^  The  glory  which  I  had. 


294 


JOHN. 


[Age  33. 


unto  the  men  which  thou  ^  gavest 
me  out  of  the  world  :  thine  they 
were,  and  thou  gavest  them  me  : 
and  they  have  kept  ^  thy  word. 

a  Ro.  8.  30.    ver.  2,  9, 11.        6  He.  3.  6. 

"This  teaches  plainly,"  says  Calvin, 
<'  that  He  is  no  recent  one,  nor  newly 
contrived,  for  if  His  glory  was  eternal, 
so  also  was  He.  Besieges  a  plain  dis- 
tinction is  here  drawn'  between  the 
Person  of  the  Father  and  that  of  the 
Son ;  from  which  we  see  that  He  is 
not  only  the  Eternal  God,  but  that  He 
is  also  the  Eternal  Word  of  God,  be- 
gotten by  the  Father  before  all  ages." 
This  prayer  was  answered,  for  "  God 
also  hath  highly  exalted  Him."  Phil. 
2:  6-9.  The  Apostles  testified  that 
He  was  "Exalted  to  be  a  Prince  and 
a  Saviour."  Acts  5:  31.  Observe — 1. 
There  is  shown  here,  also,  the  oneness 
of  Christ's  person,  in  His  three  estates, 
*'  before  the  world  was" — ow  earth  and 
afterward  in  Heaven.  2.  This  glory 
of  Chi'ist  He  did  not  receive,  hnt  pos- 
sessed. He  HAD  it  originalh%  and  al- 
ways— and  never  began  to  have  it. 

6.  /  have  manifested.  As  the  Re- 
vealer  of  the  Godhead,  (ch.  1 :  18,) 
"the  brightness  of  the  Father's  glory, 
and  the  express  image  of  His  Person." 
Heb.  1:  2,  3.  "  The  Life  was  man- 
ifested." 1  John  1:2.  ^  Thy  name. 
He  came  from  the  bosom  of  the  Father, 
to  declare  and  reveal  Him — to  set  Him 
forth  to  men  for  a  true  knowledge  of 
.Jie  only  true  God.  vs.  3.  This  was 
llie  name  whereby  the  prophet  said 
He  should  be  called  "Jehovah  our 
Righteousness."  Jer.  23  :  6.  The  wame 
of  God  which  Jesus  manifested  or 
made  manifest  to  men,  as  it  could  not 
otherwise  have  been,  was  all  that  by 
which  He  maketh  Himself  known — 
His  titles,  attributes,  ordinances,  words 
and  works.  \  Unto  the  men.  These 
are  they  for  whom  He  goes  on  to 
pray  —  the  disciples  as  well  as  the 
twelve — all  to  whom  He  had  especially 
revealed  the  Divine  name.  Though 
He  preached  to  many  unbelievers.  His 
more  special  work  was  for  the  believ- 
ing people,  whom  the  Father  had  given 
Him  in  the  covenant  of  Redemption. 


7  Now  they  have  known  that  all 
things  whatsoever  thou  hast  given 
me,  are  of  thee. 

8  For  I  have  given  unto  them 

See  vs.  2.  The  good  shepherd  was  to 
gather  the  sheep,  ^f  Thi7ie  they  ivcre, 
&c.  They  were  the  Father's  in  the 
same  sense  in  which  they  were  yiven 
to  the  Son.  In  the  covenant  of  Re- 
demption, the  Father  is  spoken  of  as 
giving  the  Son  those  whom  He  has 
chosen  from  all  eternity ;  so  that  they 
are  said  to  have  been  the  Father's 
first — as  it  is  the  Father  who  covenants 
with  the  Son  for  the  salvation  of  all 
who  shall  believG.  Hence  it  is  said, 
"All  that  the  Father  giveth  me,  shall 
come  to  me."  So  that  this  covenanting 
to  save  them  does  not  dispense  with 
their  coming  to  Christ,  but  rather 
secures  their  coming.  So  also  it  is 
here  added,  ^^  And  they  have  kepi  thy 
ivord."  This  is  the  saving  indication  in 
them.  This  proves  them  to  be  the 
chosen  of  God.  Christ  had  spoken  of 
having  Himself  chosen  them  out  of  the 
world.  Ch.  15:  19;  13:  18;  15:  16. 
This  He  had  done  as  cne  with  the 
Father.  Here  He  speaks  of  the  dis- 
tinct offices  and  relations  of  Father 
and  Son.  Here  our  Lord  reports  to 
the  Father  that  thus  far,  these  who 
were  given  to  Him,  have  been  carried 
forward.  They  have  been  called  eflfec- 
tuall}^,  and  have  embraced  the  gospel, 
and  have  entered  upon  a  life  of  obedi- 
ence. See  vs.  7.  How  remarkable  a  tes- 
timony is  this  to  come  from  the  lips  of 
Christ!  How  He  identifies  Himself 
with  His  disciples — and  prosecutes 
their  cause  till  they  attain  to  Heaven. 
7.  They  have  knoiim.  They  have  a 
knowledge  derived  from  experience. 
They  have  that  knowledge  which  is 
promised  to  those  who  follow  on  to 
know  the  Lord.  His  disciples — espe- 
cially the  Apostles — knew  that  what 
Christ  offered  was  from  Heaven.  They 
had  no  doubt  of  the  Divine  source  of 
these  benefits  which  He  proclaimed. 
So  said  Paul  afterwards,  though  not 
of  this  present  number,  "I  know 
whom  I  have  believed."     "  We  know 


Age  33.] 


CHAP.  XVII. 


295 


the  words  *  whicli  thou  gavest  me ; 
and  they  have  received  them,  and 
have  known  surely  that  I  came 


c.6.68;  14.10. 


that  we  have  a  building  of  God."  And 
John  in  his  Epistles  declares  their  most 
assured  knowledge  of  the  truth  in 
Christ,  (1  John  1,)  and  that  they  knew 
God  in  Christ  as  the  substance  of  the 
gospel.  So  Peter  said  triumphantly, 
"We  have  not  followed  cunningly  de- 
vised fables."  They  knew  that  these 
things  of  Christ  were  from  God,  and 
of  no  inferior  origin, 

8.  For.  Christ  had  delivered  to 
them  the  very  doctrines  and  revela- 
tions directed  by  the  Father,  In  this 
respect  He  was  the  true  prophet,  of 
whom  it  was  predicted,  "  He  shall 
speak  unto  them  all  that  I  shall  com- 
mand Him,"  Deut.  18:  18,  19.  So 
they  confess,  (ch.  6:  69,)  "And  we 
believe  and  are  sure  that  thou  art 
the  Christ  the  Son  of  the  living  God." 
^  Which  thou  gavest  me.  As  He  had 
before  said  to  them,  (ch,  IJ::  24,) 
"The  word  which  ye  hear  is  not 
mine,  but  the  Father's  which  sent 
me."  See  ch.  7:  16,  17;  8:  28;  12 
49  ;  14 :  10 ;  5 :  19,  30.  ^  Have  received 
them.  By  faith.  They  had  embraced 
His  doctrine  as  Divine.  Thus  they 
had  '■^received  Him^^ — the  messenger 
and  the  message — and  thus  He  ranked 
them  as  "the  sons  of  God."  Ch.  1: 
12.  Their  reception  of  the  truth  came 
from  His  manifestation  of  it  to  them, 
(vs.  6,)  and  their  reception  of  it  was 
cordial,  leading  to  obedience.  ^  Have 
known  surely.  Svich  positive  convic- 
tions belonged  to  their  reception  of  the 
truth.  It  was  not  only  their  certain 
knowledge  but  their  knowledge  of  a 
certainty.  They  regarded  Him  as  He 
claimed  to  be,  in  the  very  particular 
in  which  the  world  rejected  Him — 
namely,  His  coming  from  the  Father 
as  God,  and  His  jNIissiou  as  Mediator. 

9.  I  pray  for  them.  Here  our  Lord 
begins  to  fulfill  His  promise.  Matt.  10: 
32,  Up  to  this  point  He  had  claimed 
His  own  glory  with  the  Father,  as 
having  performed  thus  fnr  His  part  in 
the  Covenant  of  Iledemption.     He  has 


out  from  thee,  and  they  have  be- 
Heved  that  thou  didst  send  me. 
9   I  pray  for  them  :    I  pray  not 


just  presented  the  case  of  His  people, 
as  called,  taught  and  trained  thus  far, 
and  now  He  prays  for  them  as  to  the 
future.  This  He  does,  not  as  a  suppli- 
ant, but  as  a  claimant.  The  term  used 
expresses  this  distinction.  It  is  not  the 
term  to  j^ray  as  a  sujJj^liant,  but  to  ask 
as  a  friend,  and  face  to  face.  He  asks 
as  the  Great  Shepherd,  Jehovah's  fel- 
low— the  Apostle  and  High  Priest  of 
our  profession,  and  He  asks  for  His 
flock.  Literally,  it  reads,  "  I  ask  con- 
ceriiing  them."  They  are  the  subject 
of  my  intercession.  T[  Not  for  the 
world.  This  is  His  intercessory  plea 
for  His  own  people,  and  does  not  em- 
brace others,  because  He  is  here  on  the 
eve  of  departui-e  from  His  own  Apostles 
and  disciples,  and  He  pleads,  of  course, 
for  them  as  He  does  not  for  others. 
His  prayer  is  such  as  would  be  heard 
on  their  behalf.  These  are  a  distinct 
class,  and  it  is  not  a  general  petition 
referring  to  none  in  particular,  else  it 
it  had  been  of  small  value  to  us — but 
it  is  for  all  who  are  His  believing  peo- 
ple. It  is  not  meant  that  He  never 
could  or  would  pray  or  ask  anything 
for  the  world  as  distinct  from  His  peo- 
ple ;  for  He  does  ask  for  the  world's 
daily  preservation  from  the  doom  that 
all  have  deserved,  so  that  the  gospel 
may  be  preached  to  sinners,  even  to 
such  as  will  finally  reject  it,  and  be 
lost.  The  words  here  might  be  ren- 
dered, "/am  praying  for  them — I  am 
not  praying  for  the  woi'ld."  Observe — 
"The  Lord  knoweth  them  that  are 
His,"  and  this  is  the  inscription  on  the 
seal  of  His  foundation.  2  Tim,  2 :  19. 
\  For  they  are  thine.  This  is  declared 
to  be  the  ground  of  His  plea  for  them, 
that  they  are  the  Father's  as  well  as 
His.  In  vs.  6,  He  had  said,  "  Thine 
they  were,"  before  giving  them  to 
Christ,  in  the  covenant  of  Redemption. 
Here  it  is  said,  Thine  they  are,  even  af- 
ter thej'^  are  given  to  Christ.  It  is  not 
as  though  the  Father  hated  them,  or 
had  no  interest  in  them — for  the  love 


296 


JOHN. 


[Age  33. 


for  the  world,  ^  but  for  them  whicli 
thou  hast  given  me ;  for  they  are 
thine. 
10  And  all  ^  mine  are  thine,  and 


ol  Jno.  5.19. 


originated  in  the  Father's  bosom,  who 
"so  loved  the  world,  as  to  give  His 
only -begotten  Son."  Yet  many  regard 
the  Father  as  though  He  were  hostile 
to  their  salvation,  and  hard  to  be  icon 
by  their  prayers,  or  even  by  the  en- 
treaties of  Clu'ist.  "  In  that  prayer 
for  Eternal  Life,  (says  Bishop  Hooker,) 
which  our  Saviour  knew  could  not  be 
made  without  effect,  He  excepteth 
them  for  whom  He  knew  His  suffer- 
ings would  be  frustrate,  and  commend- 
eth  unto  God  His  own.  They  are  the 
blessed  of  God,  for  whom  He  ordained 
His  kingdom,  (Matt.  25 :  34,)  and  to 
whose  charge  nothing  can  be  laid. 
Rom.  8:  33." 

10.  And  all  mine.  This  is  in  the 
neuter — all  my  things — comprehending 
things  as  well  as  persons.  So  in  vs. 
2,  Christ  as  Mediator,  derives  all  His 
instructions  and  all  His  people  from 
the  Father.  His  people  come  from  the 
Father  as  a  gift  to  Him  in  the  cove- 
nant, and  to  the  Father  they  are  re- 
ported as  brought  in,  &c.,  according  to 
the  terms  of  that  eternal  compact. 
T[  Tliine  are  mine.  How  could  any 
creature  say  this  ?  What  larger  claim 
to  Godhead  could  be  made  ?  It  is  not 
"all  thy  people"  merely,  but  all  things 
that  are  thine  are  mine,  including,  of 
course,  the  Godhead.  But  here  the 
special  reference  is  to  His  p.eople,  and 
all  things  necessary  to  their  salvation, 
and  therefore  all  things  in  order  to 
their  salvation.  For  in  order  to  bring 
about  the  salvation  of  His  people,  it 
was  necessary  that  He  be  "  Head  over 
all  things."  Eph.  1:22.  Hehadalready 
said,  (ch.  16:  15,)  "all things  that  the 
Father  hath  are  mine."  "  These  things 
are  spoken  to  confirm  our  faith.  We 
must  not  seek  salvation  anywhere  else 
than  in  Christ." — Calvin.  "Do  not 
suppose  that  they  are  any  the  less  the 
Father's,  because  they  are  His,  or  any 
the  less  His  because  they  are  the  Fa- 
ther's."— Chrysosiom.     f  Glorified.    In 


thine  are  mine ;  and  I "  am  glori- 
fied in  them. 

11  And  now  I  am  no  more  in 
the  world,  but  these  are  in  the 

cGa.  1.  24.     lPe.2.9. 


their  redemption  He  would  get  glory 
10  His  name.  "  He  shall  come  to  be 
glorified  in  His  saints,  and  to  be  ad 
mii-ed  in  all  them  that  believe."  2 
Thess.  1 :  10.  How  comforting  that 
Christ  finds  any  motive  for  our  salva- 
tion, in  His  own  glory  !  Knox,  the 
great  Scotch  Reformer,  triumphed  in 
death,  upon  this  truth  as  expressed  in 
Ezekiel,  (Eze.  36:  22,)  "I  do  it  for 
mine  own  name's  sake."  "This  is  a 
most  excellent  testimony  for  confirm- 
ing our  faith,  that  Christ  will  never 
cease  to  care  for  our  salvation,  since 
He  is  glorified  in  us." — Calvin.  Christ 
is  glorified  in  His  saints  by  their  life, 
(1  Cor.  10:  21,)  by  their  death,  (ch. 
21 :  19,)  by  their  "manifestations  "  in 
the  last  day,  (Rom.  8:  19,)  as  "the 
Sons  of  God." 

11.  No  more.  "I  am  about  to  be  no 
longer  in  the  world."  This  was  the 
immediate  occasion  of  His  interceding 
here  for  them,  as  He  was  so  soon  to 
leave  them — and  they  who  heard  this 
intercessory  prayer,  could  never  doubt 
of  His  pleading  for  them  continually, 
on  high.  Neither  should  we  doubt  it 
who  read  the  same.  ^  These  are. 
This  is  the  occasion  of  His  petition. 
His  people  would  be  in  the  world  com- 
passed about  by  enemies  and  by  infirm- 
ities while  He  would  be  absent  with 
the  Father.  Therefore,  He  implores 
the  guardian  care  of  the  Father  on 
their  behalf.  And  as  He  so  prays  hero 
on  earth,  we  are  given  to  see  how  Ho 
will  make  this  the  burden  of  His 
prayer  in  Heaven,  at  the  Father's  right 
hand.  Here  we  get  a  glimpse  within 
the  vail.  T[  Holy  Father.  This  word 
Holy,  as  applied  to  the  Father  here, 
points  to  the  fidelity  of  the  Father  in 
the  covenant.  The  Son  had  stipulated 
to  redeem  those  given  Him  by  the 
Father — and  the  Father,  as  true  to  the 
covenant,  would  surely  lieep  them  by 
all  the  guards  and  defences  of  His 
throne.     So  believers  are  said  by  Peter 


Age  33.] 


CHAP.  XVII. 


297 


world,  and  I  come  to  thee.     Holy  i  world,  I  kept  tliem  in  thy  name 


Father,  kee23  ^  through  thine  own 

name  ^  those  whom  thou  hast  given 

me,  that  they  may  be  one,  as  we  are. 

12  While  I  was  with  them  in  the 


olPe.  1.5.    Judel.24. 


to  be  "KEPT  (defended  as  by  a  garrison, ) 
by  the  power  of  God  through  faith  unto 
salvation  "  for  the  inheritance  which  is 
reserved  in  Heaven  for  them.  1  Pet. 
1  :  5.  Christ  calls  the  Father  "Right- 
eous," in  vs.  25.  ^  Through  thine  own 
name.  Rather — in  thy  name.  That  is, 
in  the  confession  of  thy  covenant  name, 
"Jehovah  our  righteousness."  Keep 
them  in  the  knowledge  and  acknowl- 
edgment of  thy  covenant  titles  and 
truths.  ^  Tliose.  Many  corrected 
editions  read  here,  "  which  " — referring 
to  name.  "In  thy  name  ichich  thou 
hast  given  me."  See  Jude  21.  Christ 
was  to  "be  called  Jehovah  our  right- 
eousness." See  Is.  9 :  6 :  Jer.  23 :  6. 
IT  One  as  we  are.  That  is — that  they 
may  be  one  by  the  indwelling  of  the 
divine  Spirit — not  merely  one  in  will 
and  purpose,  but  one  in  "  the  divine 
nature,"  (2  Pet.  1:4,)  through  "  the 
exceeding  great  and  precious  promi- 
ses " — and  in  this  respect  made  like  to 
God.  ' '  Then  will  our  unity  be  truly 
happy  when  it  shall  bear  the  image  of 
God  the  Father,  and  of  Christ,  as  the 
wax  takes  the  form  of  the  seal  which 
is  impressed  upon  it." — Calvin. 

12.  While  I  was.  The  Lord  Jesus 
here  speaks  as  though  He  was  already 
standing  at  the  right  hand,  and  no 
longer  on  earth.  Pleading  as  High 
Priest,  He  seems  to  rise  to  the  Holy 
of  Holies — and  this  He  does  to  give  us 
an  idea  of  His  loving  pleas  for  us  which 
He  would  continue  to  make  on  high. 
^  /  kept  them.  He  is  here  reporting 
Himself  as  Mediator,  and  showing  how 
He  had  fulfilled  His  commission.  AVhile 
He  pleads  with  the  Father  to  keep 
them  henceforth.  He  here  says  that  He 
had  kept  them  hitherto.  He  had  exer- 
cised His  official  care  over  them,  and 
preserved  them  according  to  the  cove- 
nant— suffering  for  them — and  ready 
to  die  now  on  their  behalf,  and  it  is 


those  that  thou  gayest  me  I  have 
kept ;  and  none  of  them  is  lost, 
but  the  son  of  perdition  ;  that  the 
scripture  *=  might  be  fulfilled. 


every  way  fit,  therefore,  that  He  should 
commit  them  to  the  Father's  care,  aa 
beloved  also  by  Him.  Observe — If 
we  compare  His  keeping  of  His  own 
and  His  Father's  keeping  of  them,  we 
see  that  both  Father  and  Son  must  be 
God — that  they  must  be  of  equal  power 
and  dignity.  ^  In  thy  name.  In  the 
knowledge  and  acknowledgment  of  thy 
covenant  name,  and  of  thy  truth  and 
salvation.  \  I  have  kept.  Literally — 
I  have  guarded — or  kept  as  icith  a  mili- 
tary guard — a  stronger  word  than  the 
simple  word  "kept"  which  precedes. 
T[  Xone  of  them  is  lost.  He  reports  to 
the  Father  this  success  of  His  mediato- 
rial work  on  earth — that  of  those  given 
Him  by  the  Father,  He  has  lost  none. 
That  He  does  not  mean  by  these  words 
to  make  Judas  an  exception,  as  if  this 
one  was  given  Him  by  the  Father  and 
had  been  lost,  is  plain  from  the  refer- 
ence to  this  very  passage  in  ch.  18  :  9. 
"  Of  them  which  thou  gavest  me,  have 
Host  NONE."  The  proper  reading  here 
is,  "None  of  them  is  lost.  But  the  son 
of  perdition  is  lost."  The  words  ren- 
dered "except,"  are  elsewhere  used  to 
signify  "  but," — hut  only — not  inferring 
that  Judas  was  given  Him  by  the  Father, 
but  the  contrary.  And  that  God's  plan 
was  in  no  way  frustrated  by  the  fall  of 
Judas  is  also  plain  from  the  title  here 
given  to  him — "  the  son  of  perdition  " — 
meaning  according  to  the  Hebrew 
idiom — one  devoted  to  perdition — or 
having  in  himself  that  quality  in 
an  eminent  degree,  as  "the  man  of 
sic,"  is  also  so  called.  Besides,  this 
fall  of  Judas  is  expressly  said  to 
have  been  in  fulfillment  of  prophecy, 
and,  therefore,  altogether  foreknown 
by  God,  and  provided  for  from  the 
beginning.  Ps.  109:  8..  So  in  ch. 
13:  18,  our  Lord  expressly  says,  "I 
know  whom  I  have  chosen,  but  that 
the  Scriptures  may  be  fulfilled,"  &c. 


298 


JOHN. 


[Age  33. 


13  And  now  come  I  to  thee ;  and 
these  things  I  speak  in  the  world, 
that  they  might  have  my  joy  ful- 
filled in  themselves. 

14  I  have  given  them  thy  word; 
and  "  the  world  hath  hated  them, 
hecause  they  are  not  of  the  world, 
even  I  as  am  not  of  the  world. 


It  was  no  falling  from  grace,  because 
he  had  no  grace  to  fall  from,  for  none  is 
able  to  pluck  His  sheep  out  of  His 
hands.  Ch.  10.  ^  That  the  Scripture. 
Of  course,  it  is  not  meant  that  Judas 
fell  just  in  order  to  fulfill  the  Scripture. 
But  when  He  fell,  it  was  seen  to  be  in 
exact  fulfillment  of  the  prediction  long 
before  uttered.  If  God  did  not  know 
the  end  from  the  beginning,  how  could 
He  save  any?  If  His  plan  could  be 
frustrated  in  the  case  of  any,  why  not 
in  the  case  of  all  ?  How  comforting  to 
know  that  He  will  lose  none  of  His  own 
believing  people — that  none  shall  pluck 
them  out  of  His  hand — nor  is  any  able 
to  pluck  them  out  of  His  Father's  hand. 
Cb.  10.  28,  29. 

13.  And  now.  He  speaks  of  His 
departure  as  just  at  hand,  and  this 
makes  the  urgency  of  His  prayer. 
T[  That  they  might  have  my  joy.  He 
gives  this  as  the  reason  why  He  speaks 
these  things  in  the  world — ^just  as  in 
ch.  15:  11,  He  had  given  the  same  as 
a  reason  for  His  speaking  tho.se  things 
to  them.  Hence  we  find  that  His 
promises  and  cheering  exhortations,  in 
ch.  15,  had  for  their  aim  the  completing 
of  His  disciples'  joy.  And  here  these 
gracious  words  of  intercession  are 
offered  up,  and  spoken  in  their  hearing 
for  this  same  end.  Observe — It  is 
not  enough  for  Christ  that  His  people 
be  perfectly  safe  for  eternity.  He  will 
have  them  also  perfectly  happy.  See 
ch.  16  :  24 ;  1  John  1 :  4—"  And  these 
things  write  we  unto  you,  that  your 
joy  may  be  full."  His  object  was 
that  they  might  have  complete,  or 
fulfilled  in  them,  the  joy  which  is 
peculiarly  His — which  He  receives  as 
Mediator,  in  view  of  His  finished  work, 


15  I  jDray  not  that  thou  shouldest 
take  them  out  of  the  world,  but  ^ 
that  thou  shouldest  keep  them 
from  the  evil. 

16  They  are  not  of  the  world 
even  as  I  am  not  of  the  world. 

17  Sanctify  •=  them  through  thy 
truth  :  thy  ^  word  is  truth. 

5Ga.  1.4.  c  Ac.  15.  9.      Ep.  5.  26.       2  Th.  2. 13 


and  which  they  shall  share,  as  they 
enter  more  and  more  into  the  full  bene- 
fits of  His  work.  See  ch.  15  :  11 ;  com- 
pare Is.  53:  10,  11-14.  He  had  kept 
them  under  guard  (vs.  12)  in  this  wa}^, 
by  giving  them  His  word.  The  motive, 
therefore,  of  the  prayer  for  the  pro- 
tection is,  that  they  bear  the  same 
principle  within  them  as  our  Lord 
Himself — a  principle  conflicting  with 
the  world,  and  rebuking  it,  (ch.  3 :  20; 
7:7,)  and  therefore  they  cannot  escape 
persecution. 

15.  The  request  is  not  for  their  re- 
moval from  the  world,  because  they 
have  yet  a  work  to  do  on  earth,  and  a 
w^ork  is  to  be  done  for  them,  and  in 
them  here  below.  Luther  understands 
it — "  They  are  not  to  depart  from  the 
world  with  me,  for  I  have  more  work 
for  them  to  do  ;  to  wit,  that  they  in- 
crease my  little  host."  ^  The  evil. 
Some  read  from  the  evil  one.  The 
words  may  be  so  read.  They  arc  the 
same  as  in  the  Lord's  Prayer.  Matt. 
6:  13.  See  1  John  5:  19;  2  Tim.  4: 
18;  "from  every  evil  ivork.-'  We  are 
not  to  seek  our  removal  from  the  earth 
before  the  time — nor  to  retire  from 
active  part  in  the  affairs  of  this  life — 
but  we  are  to  labor  in  cur  business 
here,  seeking  only  to  be  preserved  from 
the  evil,  and  to  grow  in  grace.  How 
encouraging  that  the  divine  love  is 
concerned  for  this  very  thing. 

17.  It  is  not  only  to  be  kept  from 
positive  evil,  but  to  be  advanced  in 
the  divine  life  that  our  Lord  asks  for 
His  people.  It  is  part  of  His  gracious 
plan.  He  had  given  them  the  divine 
word,  as  witnesses  and  depositories  of 
the  truth,  (vs.  8,)  and  through  its  re- 
ception and  possession   He  asks  that 


Aqe  33.] 


CHAP.  XYII. 


299 


18  As  thou  hast  sent  me  into 
the  world,  even  so  have  I  also  sent 
them  into  the  world. 

19  And  "^  for  their  sakes  I  sancti- 
fy myself,  that  they  also  might 

a  1  Cor.l.  2,  30. 


holiness  may  be  wrought  in  them. 
Tf  Sanctify  them.  This  term  has  the 
Old  Testament  sense  of  setting  apart  to 
a  sacred  service,  (vs.  19,)  and  the  New 
Testament  sense  of  spiritual  purification. 
Kere  it  includes  both.  Their  official 
consecration  comprehends  or  implies 
sanctification.  It  refers  not  mainly, 
however,  to  setting  them  apart  to  the 
ministry,  but  it  refers  especially  to  the 
inward  work  of  sanctification  to  be 
carried  on  by  the  Spirit  applying  the 
word.  TT  Through  thy  truth.  By  thy 
truth  applied  under  the  ministration  of 
the  Spirit.  Through  this  word  they 
were  said  to  be  already  clean,  (ch.  15: 
8,)  but  needed  that  daily  habitual  feet 
washing  which  should  more  and  more 
cleanse  them  from  defilements  of  the 
world,  vs.  15.  ^  Thy  word  is  truth. 
See  ch.  18:  37,  38;  Acts  20:  32.  The 
revealed  word  of  God  is  the  only  rule 
to  direct  us  how  we  may  glorify  and 
enjoy  Him:  and  "  the  Word  of  Truth" 
is  the  name  given  to  "  the  Gospel  of 
our  Salvation,"  (Eph.  1:  13;  Col.  1: 
5,)  as  it  is  the  embodiment  of  saving 
truth,  and  the  revelation  of  Him  who 
is  "the  Truth."  Whatever  contradicts 
this  divine  word  is  falsehood. 

18.  They  need  this  sanctification  on 
account  of  their  high  vocation  and 
holy  mission.  They  are  commissioned 
to  a  work  requiring  personal  holiness. 
They  are  sent,  (Apostle  means  one  setit,) 
as  He  was  se7it,  "the  Apostle  and 
High  Priest  of  our  profession."  Heb. 
3:  1. 

19.  /  sanctify  myself.  This,  as  ap- 
plied to  Christ,  cannot  refer  to  spiritual 
sanctification,  but  has  necessarily  the 
Old  Testament  sense  of  holy  self-conse- 
cration to  His  sacrificial  death.  He 
Bpoke  of  Himself  as  sanctified,  (set 
apart,)  by  the  Father,  and  sent  into 
the  world.  Ch.  10:  36.  So  in  Heb. 
10 :  29.     Christ  is  said  to  have  been 


be  ^  sanctified  through  the  truth. 

20  Neither  pray  I  for  these  alone, 
but  for  them  also  which  shall 
believe  on  me  through  their  word; 

21  That  they  all  may  be  one;  ** 

1  or,  truly  sanctified.      b  Ro.  12. 5. 

"  sanctified  (set  apart)  by  the  blood  of 
the  covenant."  He  consecrated  Him- 
self to  a  sacrificial  death  for  the  sake 
of  His  people,  enduring  the  penalty  as 
a  substitute  for  them.  This  of  course 
implies  personal  Holiness  as  necessary 
to  His  character  and  work,  as  sacrifice, 
Apostle,  and  High  Priest,  &c.  See 
Heb.  9:  14;  7:  26,  27.  ^  That  they 
also.  The  object  which  He  had  in 
view  by  His  holy  consecration,  was 
that  they  also  might  be  set  apart  to 
God's  service  with  a  holy  consecration. 
^  Through  the  truth.  Rather— /«  truth, 
considered  in  its  highest  and  fullest 
manifestation,  vs.  17.  The  doctrine  of 
Christ's  vicarious  sacrifice  as  a  spotless 
oflFering,  is  here  recognized  };s  that  sanc- 
tifying truth  which  of  all  others  Avould 
be  most  powerful.  "Be  ye  \i6\j  for  I 
am  holy."  "  For  such  an  High  Priest 
became  us,  (Heb.  7:  26,)  who  is  holy, 
harmless,  undefiled,"  &c.  "For  both 
He  that  sanctificth  and  they  who  are 
sanctified,  are  all  of  one."  Heb,  2:  11. 
And  the  consistency  of  this  sacrificial 
provision  with  eternal  truth,  is  an  im- 
portant sanctifying  element. 

20.  Neither  do  I  pray  (or  make  re- 
quest) concerning  these  alone.  There 
were  other  sheep  not  of  this  fold, 
whom  He  must  bring.  Ch.  10:  16.  See 
ch.  11 :  52.  The  Apostles  believed 
through  Christ's  word.  Others  after 
His  departure  should  believe  on  Him 
through  their  word — the  same  Divine 
word  delivered  by  them,  leading  men 
to  believe  in  the  same  Saviour.  Rom. 
10 :  16,  17.  "  Wo  to  the  Papists,"  says 
Calvin,  "who  are  not  ashamed  to  belch 
forth  the  abominable  blasphemy,  that 
the  scripture  contains  nothing  that  is 
not  ambiguous,  and  that  consequently 
the  tradition  of  the  church  is  sole  mis- 
tress of  what  they  are  to  believe.  But 
we  should  remember  that  the  Son  of 
God,  our  only  Judge,  approves  of  that 


500 


JOHN. 


[Age  88. 


as  thou,  Father,  art  in  me,  and  I 
in  thee,  that  they  also  may  be  one 
in  us ;  that  the  world  may  believe 
that  thou  hast  sent  me. 

22  And  *  the  glory  which  thou 
gavest  me  I  have  given  them; 
that  they  may  be  one,  even  as  we 
are  one : 

23  I  in  them,  and  thou  in  me, 
that  they  may  be  made  perfect  in 


faith  alone,  which  is  received  from  the 
teaching  of  the  Apostles." 

21.  This  was  the  substance  of  what 
He  asked  concerning  all  these,  whe- 
ther present  or  future  believers — that 
they  should  be  one,  as  becomes  one 
flock  under  one  shepherd — having  "one 
Lord,  one  faith,  one  baptism,"  &c. 
^  ^5  thou.  So  in  vs.  11,  that  they 
may  be  one  as  we  are  "  in  the  unity  of 
the  same  Spirit " — for  he  that  is  joined 
to  the  Lord  is  one  Spirit,  ^  One  in  vs. 
It  is  only  by  haviDg  fellowship  with 
the  Father  and  with  His  Son  Jesus 
Christ,  that  they  could  be  one.  It  is 
only  as  standing  in  the  same  Savijur, 
and  bearing  the  same  image  of  Christ, 
and  having  the  same  spirit  of  adop- 
tion, to  put  forth  the  same  cry  of  Fa- 
ther, that  they  could  be  o?ie.  How 
much  is  hei'e  signified  as  to  the  only 
proper  means  of  Christian  unity — that 
it  is  not  in  uniforndty  but  in  true  spir- 
itual piety.  This  unity  may  consist 
with  a  variety  of  form,  but  it  cannot 
consist  with  diversity  of  spirit.  ' '  Union, 
(says  Jay,)  implies  parts.'"  Only  the 
different  parts,  like  different  mem- 
bers of  the  body,  should  move  harmo- 
niously under  one  and  the  same  Spirit 
of  truth  and  love.  T  That  the  ivorJd. 
A  further  object  in  this  petition  of  our 
Lord,  is  the  convincing  power  that 
such  Christian  unity  must  have  for  the 
world  of  beholders,  leading  others  all 
along  to  believe.  This  was  the  effect 
in  primitive  times  and  since.  Ilistort/ 
Waldenses.  Ps.  183.  See  ch.  13 :  35, 
Notes.  This  belief  in  the  Mission  of 
Christ,  implies  a  belief  in  His  whole 
work  and  of&ce. 


one ;  and  that  the  world  may  know 
that  thou  hast  sent  me,  and  hast 
loved  them  as  thou  hast  loved  me. 
24  Father,  I  will  that  they  also, 
whom  thou  hast  given  me,  be  ^ 
with  me  w^here  I  am ;  that  they 
may  behold  my  glory,  which  thou 
hast  given  me ;  for  thou  lovedst 
me  before  the  foundation  of  the 
world. 


22.  The  glory.  He  had  made  them 
to  be  sharei\s  in  His  glory,  as  partakers 
of  the  Divine  nature,  and  of  llis  full- 
ness of  grace  and  truth.  Ch.  1 :  14. 
Believers  stand  in  His  merit,  and  are 
made  to  sit  together  in  heavenly  places 
in  Christ,  (Eph.  2 :  G,)  and  all  the  glo- 
ry that  He  is  entitled  to  as  Head,  He 
gives  to  be  shared  by  the  members  so  far 
as  each  can  receive  it,  and  show  it  forth. 
This  glory  is  already  given,  in  order 
to  their  unity  in  the  brotherhood,  that 
it  may  be  even  like  that  in  the  God- 
head, which  is  a  unity  of  essence,  con- 
sistent with  a  diversity  of  form. 

23.  These  close  relations  of  Father 
and  Son  are  made  to  bear  upon  the 
unity  of  the  Christian  membership.  The 
stalk  and  root  of  the  Vine  are  one,  so 
as  that  the  branches  should  be  one  also, 
by  having  all  of  them  a  vital  relation  to 
the  Vine,  and  deriving  of  its  one  life. 
^Perfect  in  one.  "Consummated  in 
one — brought  to  perfect  unity." — Ben- 
gel.  The  church  is  to  progress  toward 
the  perfection  of  a  spiritual  unity, 
which  shall  be  manifest  to  the  world. 
"  Till  we  all  come  in  the  unity  of  the 
faith,"  &c.  Eph,  4:  13,  15.  \  And 
hast  loved  them.  Such  distinctive 
Christian  unity  is  a  clear  proof  to  tlie 
world,  not  only  of  Christ's  Divine  Mis- 
sion, but  of  the  Divine  love  toward 
them.  As  we  love  Him,  so  also  we 
love  one  another,  becatise  Ifc  first 
loved  us. 

24.  Here  this  wonderful  intercesso- 
ry petition  branches  into  a  claim  for 
the  transfer  to  heaven  of  His  people. 
T[  /  will.  This  is  the  language  of  claim 
founded   on   right,  as  equal  with  the 


Age  83.] 


CHAP.  XVIII. 


801 


25  0  righteous  Father,  the  world 
hath  not  known  thee  :  but  I  have 
known  thee,  and  these  have  known 
that  thou  hast  sent  me. 

26  And  I  have  dedared  unto 
them  thy  name,  and  will  declare 
it ;  that  the  love  wherewith  thou 


Father,  and  on  the  merit  of  His  atone- 
ment. When  the  Christian  dies,  we 
may  regard  it  as  being  at  this  ex- 
pressed "I  will"  of  Christ,  where 
the  object  is  so  tender  loving  and  gra- 
cious— that  they  may  behold  Ilis  glory 
by  an  immediate  presence  with  Him 
where  He  is.  Here  on  earth  the 
Christian  sees  through  a  glass  darkly, 
and  knows  only  in  part — is  encom- 
passed with  darkness  and  doubts,  from 
net  clearly  beholding  His  glory. 
Therefore  He  claims  that  they  shall 
have  death  to  do  them  the  service  of 
introducing  them  to  the  beatific  vision 
of  their  Lord.  2  Cor.  3  :  18;  1  Cor.  13: 
12;  1  John  3:2.  ^  Behold— as  in  1 
John  3  :  2,  the  open  beholding  of  His 
glory,  in  connexion  with  which  we 
shall  be  changed  into  His  perfect 
image.  Luther  says,  "We  should 
make  this  sentence  our  pillow,  and  a 
Ded  of  down  for  our  souls,  and  with  a 
glad  heart  repair  to  it  when  the  happy 
hour  draws  nigh."  This  sight  includes 
a  partaking.  We  are  to  "  e7itcr  into 
thejoi/'^  of  our  Lord.  No  mere  spec- 
tator could  see  this  glory.  See  Rom.  8 : 
17;  2  Cor.  3:  18.  ^  For  thou  lovedst. 
The  eternal  love  of  the  Father  to  the 
Son  will  be  displayed  as  at  once  the 
source  of  all  the  heavenly  glory  and  the 
spring  of  all  their  blessedness  in 
Him. 

25.  There  seems  an  appeal  here  to 
the  Father  as  righteous  in  reference  to 
the  unbelieving  world,  while  it  was 
their  blame  and  shame  that  they  had 
not  known  Him,  and  His  boundless 
lOve.  He  (the  Son,)  had  known  Him, 
"and  these,"  the  opposite  class  of  men, 
believers  in  Him,  had  known  His  Per- 
son and  office  work,  as  sent  by  the  Fa- 
ther. 

26.  /  have  declared.  He  now  closes 
by  declaring  how   He  had  instructed 

26 


hast  loved  me  may  be  in  them, 
and  I  in  them. 


CHAPTER  XVIII. 

HEN  Jesus 
had  spoken 
these  words,  he  went  forth  with 


nvi 


them  in  the  character  and  will  of 
God,  by  personal  manifestation,  by 
direct  and  constant  teaching,  and  by 
the  influences  of  tlie  Spirit,  in  a  meas- 
ure, and  how  He  will  still  contimie  to 
make  known  to  them  the  same  great 
truths  of  God,  in  order  that  the  Fa- 
ther's Love,  as  shown  toward  Him 
might  be  '■^ shed  abroad"' \n  i\\Q\\\,  Vii\& 
that  Christ  Himself  might  abide  in 
them  as  the  living  vine  abides  with  all 
its  roots  and  fatness  in  the  branches. 
TT  Will  declare  it.  This  implies  that 
He  would  continue  this  work  of  reveal- 
ing the  Father,  by  the  mission  of  the 
Comforter,  and  that  all  these  unfold- 
ings  of  the  Divine  character,  in  all 
ages  of  the  church,  ("the  love  of  God 
being  shed  abroad  in  the  heart  by  the 
Holy  Ghost  given  unto  them,")  should 
work  in  them  a  "hope  that  maketh 
not  ashamed," — "Christ  in  them,  the 
hope  of  glory."  Rom.  5:  5;  Col. 
1:  27. 

CHAPTER  XVIII. 
I  142.  Dep4iiture  to  Gethsemane. — 

Mt.  of  Olives. 
Evening  introducing  the  sixth  day  of  the  week. 
Matt.  I  Mark.  1     Luke.        I  John. 

26:  30,36-46 1  14:  26,  32-42.  [22:39-46 1 18:1. 

The  Evangelist  now  proceeds  to 
record  the  history  of  our  Lord's  be- 
trayal and  seizure  in  Gethsemane.  He 
omits  altogether  the  narrative  of  His 
agony  in  the  garden  which  is  given  by 
the  other  Evangelists.  See  Harmony, 
Mattheiv.  He  touches  lightly  upon 
what  they  have  nari'ated,  and  gives 
some  circumstances  omitted  by  them, 
seeming  to  write  in  view  of  their  histo- 
ry as  already  known.  If  Went  forth. 
Out  of  the  gate.  *[  The  brook  Kedron. 
The  other  Evangelists  say  "to  the  Mt. 
of  Olives.'^  John  alone  names  this 
brook   in  this   connexion.     The  path 


802 


JOHN. 


[Age  33. 


his  disciples  over  the  brook  Ce- 
dron,  ^  where  was  a  garden,  into 
the  which  he  entered,  and  his 
disciples. 

^  2  And  Judas  also, 


a  2  Sa.  15.  23. 


that  winds  down  the  hill  from  the  gate, 
now  called  St.  Stephen's,  out  of  which 
Jesus  '^icent  fo?-th,''  near  the  temple, 
crosses  this  stream  near  the  garden  of 
Gethsemane,  and  passes  up  the  Mt,  of 
Olives.  We  found  a  small  bridge  laid 
over  the  dry  bed  of  the  rivulet  a  few 
feet  in  length,  along  the  line  of  this 
path,  "the  prophet's  bridge.''  The  deep 
ravine  of  Jehoshaphat,  on  this  (the 
East)  side  of  the  city,  separates  the 
Temple  summit  from  Mt.  Olivet.  The 
enclosure  which  is  now  pointed  out  as 
Gethsemane,  and  which  contains  the 
large  and  ancient  olive  trees,  lies  at  the 
foot  of  Mt.  Olivet,  as  it  begins  to  slope 
from  the  edge  of  the  brook.  Other 
olives,  of  more  recent  growth,  are 
scattered  along  the  hillside,  and  the 
footpath,  which  is  probably  ancient, 
winds^from  the  bridge  along  the  site  of 
the  garden,  over  the  hill  to  Bethany. 
We  traversed  it  with  deepest  emotion, 
to  and  fro,  taking  views  of  the  city  from 
it,  near  the  summit,  where  we  may 
suppose  our  Lord  to  have  toept  over  Je- 
rusalem^ and  remembering  at  every  step 
the  sacred  and  touching  associations. 
The  term  here  rendered  brook,  is  com- 
pounded of  two  words,  meaning  a 
water-stream,  and  refers  to  a  winter 
stream,  that  is  dry  in  summer.  The 
name  Kedron,  as  here  found,  means  "0/ 
the  cedars,''^  though  the  Hebrew  name 
from  which  it  is  taken  may  signify 
black,  and  thus,  a  black  stream  would 
refer  to  the  dark  waters  of  it,  or  to  the 
dark  narrow  ravine  through  which  it 
flowed.  It  is  more  commonly  called 
Kidron.  John  is  the  only  one  who 
mentions  it  in  this  narrative.  See  the 
Old  Testament  mention  of  it.  2  Sam. 
15:  23:  1  Kings  15:  13;  2  Kings  23: 
6,  12 ;  2  Chron.  15 :  16 ;  30 :  14.  ^y  A 
garden.  The  other  Evangelists  say, 
"/o  the  place  called  Gethsemane.^'  John 
tells  us  that  it  was  a  garden  plot. 
Likely  enough,   from  the  location,  it 


which  betrayed  him,  knew  the 
place ;  for  Jesus  oft-times  resorted 
thither  with  his  disciples. 

3  Judas  ^  then,  having  received 
a  band   of  men,  and  officers  from 

6  Matt.  26.  47,  &c.     Mar.  14.  43,  i-c.     Lu.22.47,&c. 


was  the  retired  edge  of  a  farm.  Jo- 
seph of  Arimathea  had  a  tomb  in  a 
garden  outside  of  the  gate,  and  some 
have  thought  that  Gethsemane  may 
have  been  a  plot  belonging  to  the 
grounds  of  some  one  of  His  disciples. 
It  appears  from  the  next  verse  that  Je- 
sus was  in  the  habit  of  resorting 
thither.  The  present  site  was  probably 
fixed  upon  by  the  Empress  Helena,  A. 
P.  320,  when  she  located  so  many 
places  of  sacred  interest  in  the  Holy 
Land.  This  garden  is  now  enclosed 
by  a  heavy  stone  wall,  twelve  feet  high, 
built  in  1850  by  the  Latin  monks. 
Finding  one  day  some  of  them  at  work 
inside,  we  obtained  entrance.  All  the 
natural  features  of  the  ground  are  de- 
stroyed except  the  eight  old  olive  trees, 
the  monks  having  removed  the  grass 
and  shrubbery,  to  lay  it  out  artificially 
as  a  flower  garden.  A  terrace  is 
thrown  up  in  the  centre  about  two  feet 
high,  with  rose  bushes  planted  around. 

^    143.    Jesus   betrayed   and   made 

Prisoner. — 3It.  of  Olives. 
Evening  introducing  the  sixth  day  of  the  week. 

Matt.         I       Mark.       1        Luke.        I         John. 

26.47-56.1l4.43-52|22.47-53.|l8.  2-12. 

2.  Judas,  &e.  John  passes  by  the 
agony  of  our  Saviour  in  the  garden,  of 
which  he  must  have  betn  witness,  and 
which  we  may  suppose  he  would  have 
here  detailed  had  it  not  been  accurately 
and  sufficiently  given  by  the  other 
Evangelists.  He  alone  states  the  fact 
that  Judas  was  familiar  with  the  place, 
as  he  had  often  accompanied  our  Lord 
in  His  retirement  there.  Often  Jesus 
had  sought  this  retreat  from  the  bustle 
and  persecution  of  the  city.  The 
wretch  who  could  plot  to  betray  our 
Lord  could  take  a  guilty  advantage  of 
such  sacred  privacy.  T[  Often.  See 
ch.  8 :  1 ;  Luke  21 :  37. 

3.  A  band.  Properly — the  band — 
that  is — which  was  then  on  duty — a 


Age  33.] 


CHAP.   XVIII. 


303 


the  chief  priests  and  Pharisees, 
Cometh  thither  with  lanterns  and 
torches  and  weapons. 

4  Jesus,  therefore,  knowing  ^  all 
things  that  should  come  upon  him, 
went  forth,  and  said  unto  them, 
Whom  seek  ye  ? 

5  They  answered  him,  Jesus  of 
** Nazareth.   Jesus  saith  unto  them, 


c.  10.17,  18.     AC.2.2S 


6Matt.  2.  23.     c.  19. 19. 


Roman  cohort,  or  detachment  of  it, 
which  was  stationed  in  the  castle  of 
Antonia,  and  attended  the  Sanhedrim 
at  the  great  festivals,  to  keep  the  peace. 
IT  ScrvcDits.  These  were  the  Levites 
who  served  in  the  temple,  and  attended 
upon  the  Sanhedrim,  under  officers. 
The  soldiers  went  from  a  suspicion  that 
resistance  might  be  made,  and  under  a 
pretence  probably  of  keeping  the  peace. 
If  Lanterns  and  torches.  See  Cut,  Mark 
14 :  43.  These  were  carried  by  sol- 
diers on  a  njght  march,  together  with 
their  weapons. 

4.  Knoicing.  This  is  a  most  impor- 
tant declaration  as  to  our  Lord's  fore- 
knowledge and  voluntar}^  meeting  of 
His  death.  Matt.  26  :  54.  He  had  an 
express  work  to  do — and  this  was  the 
plan  of  the  Father.  If  Should  come. 
Which  were  to  come.  This  is  the  term 
used  in  speaking  of  the  future  things 
which  the  Spirit  would  show  to  them — 
and  these  things  are  included  in  the 
Spirit's  showing,  viz — the  mystery  of 
His  death  by  wicked  hands  for  the  sal- 
vation of  sinners.  ^  Went  forth. 
That  is — from  His  retirement.  He 
went  forth  into  the  open  moonlight,  as 
it  was  the  time  of  full  moon.  ^  Whom 
seek  ye  9  He  would  show  His  voluntary 
ofl'ering  of  Himself.  This  brings  Him 
now  to  approach  them,  and  to  yield 
Himself  up,  perfectly  aware  of  their 
intent.  Besides,  He  would  have  them 
to  own,  distinctly,  their  dreadful  design. 
Observe — "When  men  sought  Him  to 
make  Him  a  king,  He  fled.  Now  that 
they  seek  Him  to  put  Him  to  death, 
He  goes  forth  to  meet  them." 

5,  6.  The  kiss  of  Judas  that  belongs 
after  this  paragraph  of  the  narrative, 
and  is  given  by  the  other  Evangelists, 


I  am  he.     And  Judas  also,  which 
betrayed  him,  stood  with  them. 

6  As  soon  then  as  he  had  said 
unto  them,  I  am  he,  they  °  went 
backward,  and  fell  to  the  ground. 

7  Then  asked  he  them  again. 
Whom  seek  ye  ?  And  they  said, 
Jesus  of  Nazareth. 

8  Jesus  answered,  I  have  told 

cPs.  27.  2;  40.14. 


is  omitted  by  John.  The  answer  which 
the  band  here  give,  indicates  the  hatred 
which  they  had  toward  Him,  as  they 
call  Him  by  the  despised  name  of 
Nazarene.  This  fulfilled  the  prophecy, 
(see  Matt.  2:  23,)  and  accordingly 
also  this  name  went  with  Him  to  the 
cross,  Y  Judas.  John  here  notes  the 
fact  that  Judas  was  among  them,  which 
was  to  be  inferred  at  any  rate,  but  is 
mentioned  here  perhaps  as  from  an  eye- 
witness :  Judas  having  attracted  his 
attention  particularly — or  perhaps  to 
show  that  even  Judas,  as  one  of  the 
terrified  group,  fell  to  the  ground  at  the 
presence  and  word  of  Jesus.  This  was 
something  more  than  a  mere  natural 
effect  of  His  unexpected  appearing,  or 
of  His  innocence  upon  their  self- 
reproaching  consciences.  It  was  such 
a  glimpse  of  His  divinity  as  now  shone 
through  His  flesh,  which  brought  them 
to  the  ground.  Criminals  are  often 
deeply  moved  at  the  presence  of  inno- 
cent men,  especially  of  innocent  suffer- 
ers. But  no  mere  human  look  could 
so  have  prostrated  them,  as  now  pro- 
bably brought  all,  even  Judas,  to  the 
ground.  It  was  like  the  effect  of  the 
earthquake  and  angels  afterwards,  in 
the  miracle  of  bursting  the  sepulchre. 
Our  Lord  thus  proved  how  able  He  was 
to  crush  all  His  foes — so  that  His  death 
was  not  from  helplessness,  but  from 
choice. 

7.  Again.  He  asked  the  same 
question  a  second  time,  that  in  so  im- 
portant a  case  they  might  fully  declare 
their  purpose,  and  that  He  might  as 
fully  and  understandingly  yield  Him- 
self up  to  them. 

8.  /  am  lie.  Literally — /  am.  So 
He  shall  reveal  Himself  at  the  last  day 


304 


JOHN. 


[Aqe  33. 


you  that  I  am  Jie :  if  therefore  ye 
seek  me^  *  let  these  go  their  way  : 

9  That  the  saying  might  be  ful- 
filled which  he  spake,  ^  Of  them 
which  thou  gavest  me  have  I  lost 
none. 

10  Then  '^  Simon  Peter,  having 
a  sword,  drew  it,  and  smote  the 

a  Is.  53.  6.  Ep.5.25,  6  c.  17. 12.  c  Matt.  26. 51. 
Mar.  14.  47.     Lu.  22.49,  50. 

as  the  "  I  am,"  to  the  everlasting  dis- 
may of  His  enemies.  ][  Let  these  go. 
He  -would  have  these  Apostles  who 
were  with  Him  left  untouched.  This 
was  as  much  as  to  say  to  them,  Go. 
This  shows  that  He  knew  of  the  vio- 
lent intent  of  Judas'  band,  and  plainly 
saw  that  they  sought  Him,  to  destroy 
Him.  Therefore,  with  a  clear  plan, 
according  to  which  He  alone  was  then 
to  die,  and  not  His  Apostles,  He  be- 
speaks their  release  and  safety.  His 
Divine  purpose  is  most  particular.  It 
confounds  no  different  persons  nor  in- 
terests. Nothing  can  occur  contrary 
to  His  eternal  plan.  Not  even  the 
mad  fury  of  His  foes  can  overreach 
His  wisdom,  cr  overmatch  His  pro- 
vision. These  trembling  Apostles  had 
yet  a  great  work  to  do,  in  preaching 
His  Gospel,  and  bearing  witness  of  His 
Resurrection. 

9.  That  the  saying.  In  ch.  17:  12, 
our  Lord  uttered  these  Avords  as  a  pre- 
diction. "When  he  said — "None  of 
them  is  lost :  but  the  son  of  perdition 
(is  lost),  "  He  looked  forward  to  this 
very  time,  and  now  He  provides  for 
what  He  had  predicted,  while  it  agreed 
entirely  with  the  plan  cf  the  traitor. 
But  the  prediction  had  also  a  deeper 
meaning,  and  looked  forward  to  the 
higher  truth,  that  He  will  keep  all  His 
own  true  followers,  that  none  of  them 
will  ever  be  lost,  while  traitors  and 
hypocrites,  like  this  son  of  perdition, 
will  be  lost — and  that  this  temporal 
deliverance  now  was  only  an  earnest 
of  that  spiritual  safe-keeping  which 
He  pledges  in  His  covenant  of  grace. 

10.  Immediately  after  this  opening 
incident,  the  kiss  of  Judas  was  given 
as  a  signal,  for  the  arrest  of  Jesus.  It 
was  as  the  band  loid  hold  of  Him  that 


high  priest's  servant,  and  cut  oiF 
his  right  ear.  The  servant's  name 
was  Malchus. 

11  Then  said  Jesus  unto  Peter, 
Put  up  thy  sword  into  the  sheath : 
the  cup  ^  which  my  Father  hath 
given  me,  shall  I  not  drink  it  ? 

12  Then  the  band  and  the  cap- 


d  Matt.  20.  22 ;   26.39,42 


Peter,  in  prompt  resistance,  drew  his 
sword.  John  is  the  only  Evangelist 
who  has  given  these  names.  Some 
suppo.«e  that  this  is  because  Peter  was 
dead  before  this  narrative  was  written, 
and  that  the  others  had  avoided  the 
names  because  it  might  have  brought 
upon  Pet^r  some  public  punishment, 
if  his  name  had  been  given  in  his  life- 
time. But  it  is  stated  that  a  relative 
of  this  Malchus  detected  Peter  (vs.  2G) 
as  though  he  identified  him,  possibly, 
with  that  transaction.  See  Notes  on 
Matt.  26 :  51,  52. 

11.  The  reply  of  our  Lord  is  given 
in  MatthcAv  very  much  as  here,  with 
the  addition  of  the  reason  there  set 
forth — that  the  sword  is  not  His 
weapon,  and  should  not  be  theirs — 
and  that  they  who  use  merel}'^  carnal 
weapons  shall  fall  by  them — and  that 
He  needs  no  such  defence  in  that  ex- 
tremity, for  He  could  surel}^  pray  the 
Father,  and  obtain  twelve  legions  of 
angels  in  His  aid — that,  therefore.  His 
death  was  most  fully  anticipated  and 
voluntary.  This  last  idea  He  here  ex- 
presses. ^  The  cup.  In  Matthew  this 
is  given,  "  How  then  shall  the  Scrip- 
tures be  fulfilled,  that  thus  it  must  be." 
He  would  have  them  understand  that 
He  was  not  only  voluntary  in  offering 
Himself  to  His  betrayers,  but  that  all 
this  was  by  appointment  of  the  Father, 
and  clearly  foretold  in  their  Scriptures. 
This  ought  to  open  their  eyes  to  His 
great  work,  and  to  brnce  them  in  this 
sudden,  shocking  extremity.  Mark 
alone  records  the  healiiig  of  the  ser- 
vant's ear,  with  the  remark  of  our 
Lord,  "  Sulfer  ye  thus  far."  See  Notes 
on  Mark. 

12.  The  other  Evangelists  here  re- 
cord our  Lord's  protest,  at  the  same 


Age  33,] 


CHAP.  XVIII. 


tain  and  officers  of  tlie  Jews  took 
Jesus,  and  bound  him, 

1  13  And  led  them 
away  to  Annas  "  first;  for  he  was 
father-in-law  to  Caiaphas,  which 
was  the  high  priest  that  same  ^ 
year. 

14  Now  Caiaphas  was  he  which 
gave  counsel  ^  to  the  Jews,  that  it 

a  Lu.  3.  2.  1  And  Annas  sent  Christ  iortnd  unto 

Caiaphas ,  the  high  priest.        b  c.  11.  49. 50. 


time,  against  such  an  armed  attack. 
Had  He  not  taught  openly  among  them, 
and  was  there  any  disposition  in  Him 
to  make  resistance?  He  would  have 
them  understand,  as  well  as  the  dis- 
ciples, that  He  needed  not  to  be  hunted 
as  a  fugitive,  nor  laid  under  military 
ai-rest  as  an  armed  robber,  (not  "  a 
thirf,")  but  that  He  was  a  voluntary 
sufferer.  So  He  will  have  it  testified 
before  earth  and  hell,  that  He  has  a 
purpose  to  accomplish  in  His  death, 
and  that  though  they  will  be  held 
guilty,  they  "  would  have  had  no  power 
over  Him,  except  it  were  given  them 
from  above," 

g  144.  Jesus  before  Caiaphas.  Pe- 
ter THRICE  denies  Him. — Jerusa- 
lem, 


Matt. 

26,  57-58 
69-75 


Mark. 

14,  53-54 
66-72 


Luke. 

22.54-62 


John. 

18. 13-18 

25-27 

The  other  Evanse- 


13,  Annas  first. 
lists  mention  only  the  arraignment 
before  Caiaphas,  John  gives  this  ad- 
ditional particular  and  a  reason  for 
it.  Seevss.  19,24,  The  former  relations 
which  Annas  had  sustained  to  the  High 
Priesthood,  both  in  himself  and  in  his 
family,  would  make  him  an  honorary 
officer  still.  He  had  been  High  Priest 
eleven  years,  and  five  of  his  sons  had 
succeeded  him  in  the  office  which  was 
now  held  by  his  son-in-law — and  he 
himself  was  probably  a  vice  High  Priest. 
Besides,  in  so  special  a  case,  it  would 
seem  fit  that  he  should  be  consulted. 
If,  as  is  supposed,  he  lived  in  another 
quarter  of  the  same  palace  with  Caia- 
phas, it  would  be  still  another  reason 
for  such  an  incidental  turning  aside  to 
this  venerable  dignitary,  and  former 
20* 


was  expedient  that  one  man  should 
die  for  the  people, 

15  And  •=  Simon  Peter  followed 
Jesus,  and  so  did  another  disciple  : 
that  disciple  was  known  unto  the 
high  priest,  and  went  in  with 
Jesus  into  the  palace  of  the  high 
priest. 

16  But  Peter  stood  at  the  door 

C  Matt.  26.  58,  &c.    Mar.  14.  54,    Lu.  22.  54. 


chief  of  the  nation,  ^  That  same  year. 
This  particular  notice  is  given  both 
here  and  in  ch,  11 :  49  ;  as  if  to  connect 
these  two  acts  of  Caiaphas,  and  to 
show  that  he  who  there  uttered  such 
remarkably  prophetic  words,  and  was 
so  determined  beforehand  upon  Jesus' 
death  as  a  stroke  of  public  policy,  is 
the  same  who,  of  course,  condemned 
Him  here  in  the  trial ;  accordingly  the 
next  verse  further  explains, 

14,  This  Caiaphas,  the  same  who  is 
spoken  of  in  ch,  11:  49,  was  he  who 
gave  counsel  in  the  Sanhedrim  for  our 
Lord's  being  pvit  to  death  as  a  politi- 
cal expedient,  lest  the  whole  nation 
should  be  destroyed  by  the  Romans. 
This  is  here  mentioned  to  show  that 
Caiaphas  had  already  given  judgment 
against  Jesus,  so  that  a  fair  trial  was 
not  to  be  expected  there. 

15,  Another  disciple.  Literally — the 
other  disciple,  a  phrase  by  which  John 
often  speaks  of  himself.  It  is  judged 
by  some  to  denote  in  this  connexion 
the  close  intimacy  which  existed  be- 
tween Peter  and  John,  (one  of  a  well 
known  pair,)  as  is  elsewhere  apparent, 
in  the  history.  We  also  infer  that  this 
other  disciple  was  John,  from  the  rec- 
ord in  Acts  4:  13,  that  ^'■they  (the 
Sanhedrim)  took  knowledge  of  them," 
(Peter  and  John) — recognized  them — 
that  they  had  been  with  Jesus  at  the 
trial.  The  narrative  here  agrees  with 
Mark's,  that  "Peter followed  Him  afar 
off,"  It  also  appears  from  John's  be-- 
ing  known  to  the  High  Priest,  that  he 
was  of  some  consequence  in  Jerusa- 
lem, where  he  had  a  home. 

16,  That  kept  the  door.  It  is  yet 
customary  in  the  East,  to  have  female 


306 


JOHN. 


[Age  33. 


without.  Then  went  out  that 
other  disciple,  which  was  known 
unto  the  high  priest,  and  spake 
unto  her  that  kept  the  door,  and 
brought  in  Peter. 

17  Then  saith  the  damsel  that 
kept  the  door  unto  Peter,  Art  not 
thou  also  one  of  this  man's  disci- 
ples ?     He  saith,  I  am  not. 


porters  at  the  houses  of  the  great. 
We  visited  the  palace  of  a  wealthy  Jew, 
in  Damascus,  and  were  admitted  by  a 
maid,  who  kept  the  door,  receiving  a 
fee  for  her  service. 

18.  ^  fire  of  coals.  The  term  is 
anthracite,  though  not  used  to  desig- 
nate a  kind  of  stone-coal  as  now,  but  a 
fire  of  coals  from  wood.  ^  Cold.  At 
this  Passover  season,  the  nights  are 
often  cold  in  Palestine.  We  were  in 
Damascus  at  the  corresponding  time, 
and  though  the  temperature  would  not 
be  the  same  every  year,  it  was  deci- 
dedly cold,  Avithin  the  season  of  the  fes- 
tival. ^  Peter  stood  with  them.  Not 
unlikely  Peter  was  more  conscience- 
stricken  than  cold — and  it  would  ap- 
pear that  he  took  his  place  among  the 
servants  to  seem  as  one  of  them,  and 
to  stand  by  his  denial.  For  an  ac- 
count of  Peter's  denial,  see  Matt.  26 : 
69,  Notes.  Tholuck  notes,  however, 
that  Peter's  entering  where  certain 
death  would  have  resulted  if  he  had 
been  detected  as  the  one  who  wounded 
Malchus,  is  proof  of  a  courage  which 
could  only  have  sprung  from  devoted 
love  to  the  Master. 

I  145.  Jesus  before  Caiaphas.     He 

DECLARES   HlMSELF   TO  .  BE  THE 

Christ. — Jerusalem. 
Morning  of  the  sixth  day  of  the  week. 
Matt.        I       Jlai-k.        I        Luke.        I        John. 

26.59-68jl4.55-65|22.  (i3-7l|l8.19-24. 

19.  This  questioning  may  possibly 
have  been  a  preliminary  one  before 
jVnnas,  as  would  seem  from  vs.  24, 
where  Annas  is  represented  as  sending 
Him  '■'■therefore'" — on  the  ground  of 
that  examination — bound,  as  a  prisoner 
to  Caiaphas.    See  Notes  on  Luke  22  : 


18  And  the  servants  and  officers 
stood  there,  who  had  made  a  fire 
of  coals ',  for  it  was  cold :  and 
they  warmed  themselves :  and 
Peter  stood  with  them,  and  warm- 
ed himself. 

If  19  The  high  priest 
then  asked  Jesus  of  his  disciples, 
and  of  his  doctrine. 


61.  The  inquiries  seem  here  to  be 
quite  different  from  those  given  by  the 
other  Evangelists — being  in  regard  to 
His  doctrine  and  His  disciples,  and 
having  no  formality  of  witnesses,  &c. 
such  as  the  others  relate.  If  this  be 
so,  the  section  as  given  by  the  other 
Evangelists  would  relate  to  the  formal 
questioning  before  Caiaphas  and  the 
Sanhedrim — and  this  to  the  preliminary 
questioning  by  Annas  given  by  John 
alone.  How  Annas  is  called  the  High 
Priest  in  that  case,  is  perhaps  no  more 
difficult  to  account  for  than  that  Christ 
should  have  been  sent  to  him  at  all, 
and  sent  to  him  first,  as  John  relates. 
Luke  calls  them  both  High  Priests  in 
Acts  4:  6.  There  were  arrangements 
about  the  High  Priesthood  that  Ave  do 
not  now  fully  understand,  else  this  mat- 
ter would  be  clear.  It  is  enough  to  know 
that  Annas  had  long  borne  the  office — 
had  had  five  sons  successively  in  the 
office — and  now,  as  John  states  by  way 
of  accounting  for  this  incident  in  the 
trial,  He  was  father-in-law  of  the  act- 
ing High  Priest.  It  has  usually  been 
understood,  however,  that  this  exami- 
nation was  before  Caiaphas,  and  that 
vs.  24  should  read,  "Now  Annas  had 
sent  Him  bound  to  Cainphas."  This 
is  favored  by  the  notice  of  Caiaphas 
in  vs.  14,  as  though- it  was  he  who  pre- 
sided at  the  trial,  though  this  verse 
may  be  included  in  the  parenthesis. 
^1  Of  His  disciples  The  fact  that  our 
Lord  was  gathering  many  disciples, 
and  thiit  they  would  soon  wield  a  for- 
midable power  against  the  Jewish 
hierarchy,  alarmed  the  priesthood — 
and  the  object  of  this  question  Avas  to 
draw  something  from  Him,  as  to  their 
numbers  and  strength,  and  as  to  His 


Age  33.] 


CHAP.  XVIII. 


307 


20  Jesus  answered  him,  I  spake 
"  openly  to  the  world :  I  ever 
taught  in  the  synagogue,  and  in 
the  temple,  whither  the  Jews 
always  resort :  and  ^  in  secret 
have  I  said  nothing. 

a  Lu.  i.  15.     c.  7. 14,  26,  28 ;  8.  2.  6  Ac.  26.  26. 


teachings,  that  might  be  used  for  His 
condemnation.  ^  Doctrine.  The  aim 
was  to  convict  Him  of  some  teaching 
against  the  Roman  government,  or 
again.st  their  Jewish  law,  so  that  He 
might  be  accused  before  Pilate,  or  the 
Sanhedrim,  of  being  an  enemy  to  law 
and  order. 

20.  Openly.  Boldly — not  in  any 
secret  way  as  one  Avould  do  who  plot- 
ted against  the  government.  He  had 
taught  in  public,  and  all  could  know 
perfectly  what  His  doctrines  were — 
what  were  His  aims  and  those  of  His 
adherents.  In  the  synagogue  and  in 
the  temple,  where  the  Jews  resorted 
always,  He  declared  His  views  and 
published  them  openly  for  all  to  hear. 
This  was  not  the  way  of  one  who 
would  carry  on  some  conspiracy  against 
the  public  good.  ^  The  world.  This 
is  used  commonly  by  John,  to  denote 
the  outside  world  wlio  were  not  of  His 
disciples.  IT  I^  secret.  This  surely 
■was  in  His  favor,  and  it  was  also 
beyond  contradiction.  And  this  He 
said  to  show  that  they  who  questioned 
Him  did  so,  not  for  information,  nor 
with  any  honest  intent  of  finding  out 
His  teachings  and  position,  but  to 
entangle  Him  in  His  talk.  This  had 
been  their  mean  and  wicked  plan  from 
the  beginning,  else  He  would  have 
answered  them  freely  and  fully.  See 
Isa.  45:  19,  and  48:  16,  where  the 
Messiah  speaks. 

21.  Our  Lord  here  appealed  boldly 
to  the  public  whom  He  had  openly 
taught.  It  was,  however,  no  mere 
popular  appeal — nor  was  it  from  any 
thought  of  enlisting  the  populace  on 
His  side.  But  it  was  to  show  that  His 
doctrine  was  nothing  to  conceal  nor  to 
be  ashamed  of — and  that  He  would 
challenge  any  fair  investigation.  This 
was  due  to  Him,  both  as  to  His  disci- 


21  Why  askest  thou  me?  ask 
them  which  heard  me,  what  I  have 
said  unto  them  :  behold,  they  know 
what  I  said. 

22  And  when  he  had  thus  spoken, 
one  of  the  officers  which  stood  by 


pies,  and  to  His  doctrine.  He  could 
appeal  for  His  rectitude  to  all  who  had 
seen  or  heard  Him.  In  this,  also, 
He  would  assert  His  right,  and  set  an 
example  to  all  His  followers,  to  walk 
in  wisdom  toward  them  that  are  with- 
out— and  to  rejoice  if  reproached  for 
His  name — but  never  to  incur  suffer- 
ing as  murderers  or  as  thieves,  &c. 
1  Pet.  4:  14,  15. 

22.  One  of  the  officers.  Not  one  of 
the  servants,  but  one  of  the  High 
Priest's  attendants,  or  possibly  one  of 
the  band  who  had  brought  Him  thither. 
The  tei'm  here  refers  to  an  ofl&cial 
attendant ;  and  hence,  it  could  not 
refer  to  the  one  whose  ear  Jesus  healed, 
as  some  have  held — for  that  term  is 
different,  and  means  not  officer,  but 
servant.  Chrysostom  breaks  forth  at 
this  indignity,  "Shudder,  0  Heaven! 
Be  astounded,  0  earth !  at  the  long- 
suffering  of  the  Master,  and  the  crime 
j  of  the  servants."  ^  Struck.  The 
Greek  does  not  say,  "  icith  the  palm  of 
his  hand,"  and  it  may  have  been  with 
a  staff.  Literally,  it  reads,  "  Gave 
him  a  rap,"  [rapisma.)  Mark  has  it  in 
another  connexion,  "Struck  Him,  or 
smote  Him  with  rapismas — wiiich  may 
mean  with  their  official  staves  ;  though 
it  is  more  likely  to  smite  with  the  open, 
hand,  to  slap  one  on  the  cheek. 
^  Answerest  thou,  &c.  "WTiat  should 
He  have  said  rather  than  to  challenge 
any  one  of  His  numerous  hearers  to 
bring  any  charge  against  Him?  It 
will  be  observed  that  the  questions 
recorded  by  the  other  Evangelists  as 
put  to  Jesus  by  the  High  Priest  were, 
in  order  to  prove  against  Him,  treason 
to  the  State,  or  an  attempt  to  destroy 
the  Jewish  religion.  False  witnesses 
were  brought  forward  to  substantiate 
these  charges.  But  they  contradicted 
each  other.    See  Matt.  2G:  59-61,  &c. 


JOHN. 


[Age  33. 


struck  *  Jesus  ^  with  the  palm  of 
his  hand,  saying,  Answerest  thou 
the  high  priest  so  ? 

23  Jesus  answered  him,  If  I  have 
spoken  evil,  bear  witness  of  the 
evil :  but  ^  if  well,  why  smitest 
thou  me  ? 

24  Now  ^  Annas  had  sent  him 
bound  unto  Caiaphas  the  high 
priest. 

If  25  And  Simon  Peter 
stood  and  warmed  himself.  They 
said  therefore  unto  him,  Art  not 

a  Job  16. 10.  Je.  20.  2.  Ac.  23.  2,  3.  1  or,  with  a  rod. 
61Pe.2.19-23.        2See.ver.l3. 


Hence,  our  Lord's  appeal  to  witnesses 
has  mucli  meaning.  The  High  Priest 
could  give  his  vote  only  in  case  of  a  tie; 
but  here  he  teases  Jesus,  and  harangues 
them  to  pass  capital  sentence. 

23.  Spoken  evil.  Our  Lord  did  not 
bear  this  blow  in  silence,  but  mildly 
and  firmly  replied.  He  had  only 
uttered  a  fair  declaration  of  His  inno- 
cence, and  had  appealed  to  all  who 
had  so  often  heard  him.  Therefore, 
He  had  now  answered  as  He  ought. 
^  Bear  unt?iess.  Say  what  it  is  that  I 
have  answered  wrong,  so  as  to  deserve 
this  violent  blow.  Testify  in  a  legal 
way  to  the  crime,  if  it  be  such.  It  was 
every  way  proper  that  He  should  insist 
on  His  legal  rights.  His  direction  to 
turn  the  other  cheek,  was  in  case  of 
private  injuries.  But  this  was  a  pub- 
lic trial  in  a  public  cause — where  the 
interests  of  truth  and  justice  were  at 
stake,  and  He  would  not  be  condemned 
and  abused  as  an  evil  doer,  without 
declaring  His  innocence  for  the  truth's 
sake. 

.  24.  Noiv  Annas.  See  Note,  vs.  19.  If 
Annas  and  Caiaphas  lived  in  the  same 
palace,  as  may  be  supposed,  or  trans- 
acted public  lousiness  in  the  same,  or 
even  in  neighboring  buildings,  this 
sending  the  prisoner  to  Annas  first,  in 
deference  to  his  venerable  position, 
and  then  to  Caiaphas,  would  be  per- 
fectly natural,  and  though  not  neces- 
sary to  be  noted,  would  be  given  by 


thou  also  one  of  his  disciples  ?    He 
denied  it,  and  said,  I  am  not. 

26  One  of  the  servants  of  the 
high  priest,  (being  his  kinsman 
whose  ear  Peter  cut  off,),  saith, 
Did  not  I  see  thee  in  the  garden 
with  him  ? 

27  Peter  then  denied  again :  and 
'^  immediately  the  cock  crew. 

T  28  Then  led  ^  they 
Jesus  from  Caiaphas  unto  ^  the 
hall  of  judgment :  and  it  was 
early  :  and  they  themselves  went 

c  Matt.  26.  li.  Mar.  14.  72.  Lu,  22. 60.  c.  13.  38. 
dMatt.  27.  2,  &c.  Mar.l5.1,&c.  Lu.  23. 1,  &c.  3  or, 
Pilate's  house. 


John  in  his  minute  detail  of  this  part 
of  the  history, 

25.  See  Notes,  Matt.  26 :  72-74. 

26.  Being  his  kinsman,  &c.  John  is 
the  only  one  who  tells  us  this.  But  it 
accounts  to  us  incidentally  for  this 
man's  recognizing  Peter,  as  he  was  a 
relative  of  Malchus  and  would  naturally 
have  seen  him,  as  he  was  on  the  spot, 
and  says  that  he  "saw  him  in  the 
garden  with  Him." 

§  146.  The  Sanhedrim   lead   Jesus 
AWAY  TO  Pilate. — Jerusalem. 

Matt.  I       Mark.        I      Luke.       1        John. 

27.  1,  2.  1  15.  1-5.  123.  l-5.|l8.28-38. 
28.  Hall  of  judgment— The  Preto- 
rium.  Our  Lord  had  now  been  con- 
demned by  the  Sanhedrim.  Matt.  26  : 
66;  Mark  14:  64.  But  they  had  no 
power  to  carry  their  sentence  of  death 
into  execution,  without  a  reference  to 
the  Roman  governor,  vs.  31.  They 
therefore  hurry  ofi"  their  prisoner  to 
Pilate,  of  whom  they  mean  to  demand 
His  condemnation  and  death.  The 
Pretoi'ium  was  at  the  residence  of  the 
Roman  governor — the  former  palace 
of  Herod.  It  was  the  place  where 
trials  were  held  by  the  governor,  or 
Prcelor.  In  the  front,  in  the  open 
court,  was  an  elevated  place  witli  a 
tesselated  stone  pavement,  upon  which 
was  placed  the  seat  of  judgment. 
^  Lest,  &c.  These  very  wretches  who 
were  not  fearing  to  accuse  the  iuno- 


Age  33.] 


CHAP.  XVIII. 


309 


not  into  the  judgment  hall,  lest  * 
they  should  be  defiled,  but  that 
they  might  eat  the  passover. 

29  Pilate  then  went  out  unto 
them,  and  said.  What  accusation 
bring  ye  against  this  man  ? 

30  They  answered  and  said  unto 
him.  If  he  were  not  a  malefactor, 


cent  Son  of  God,  were  afraid  of  cere- 
monial defilement  from  entering  the 
apartment  of  the  heathen  magistrate. 
The  entrance  of  a  Jew  into  the  house 
of  a  Gentile  made  him  unclean  until 
the  evening.  Some  have  held,  there- 
fore, that  the  paschal  lamb  could  not 
yet  have  been  eaten,  and  that  our  Lord 
ate  the  Passover  one  day  before  the 
Jewish  nation,  on  this  last  occasion,  so 
as  to  be  crucified  on  the  day  for  killiug 
the  Lamb — as  Himself  the  true  Pass- 
over. But  if  the  lamb  had  not  been 
killed  the  evening  previously,  it  could 
not  be  killed  until  the  evening  of  that 
day,  and  hence  the  eating  would  be 
brought  into  the  next  day,  (as  the 
Jews'  day  commenced  at  evening,)  and 
hence  the  law  of  defilement  could  not 
apply,  as  it  aflFected  them  only  for  the 
same  day.  See  Notes  ch.  19:  1-1.  It 
is  more  probable  that  the  phrase  here, 
^^eat  the  Fassover,''  is  used  in  the  more 
general  sense  of  keeping  the  paschal 
feast,  and  is  not  confined  to  the  eating 
of  the  lamb.  The  whole  narrative 
supposes  no  variation  here  from  the 
ordinary  time  of  eating  it.  They 
shunned  the  ceremonial  defilement  as 
it  would  prevent  them  from  the  cere- 
monies of  that  day,  which  were  very 
specially  solemn,  since  the  next  day 
was  their  Sabbath  day — which  was  a 
high  day  on  this  occasion — and  the 
"preparation  of  the  Passover"  drew 
on — that  is,  the  Passover  preparation 
for  the  Sabbath.  See  vss.  14-31. 
When  the  preparation  for  the  Sabbath 
occurred  on  a  feast  day,  as  in  this  case, 
they  began  it  at  noon.  See  Notes, 
Mark  15,  42. 

29.  Came  forth.  That  is,  came  out 
into  the  open  court  from  the  Preto- 
rium,  as  they  were  not  willing  to  enter 


we  would  not  have  delivered  him 
up  unto  thee. 

31  Then  said  Pilate  unto  them, 
Take  ye  him,  and  judge  him  ac- 
cording to  your  law.  The  Jews 
therefore  said  unto  him.  It  is  not 
lawful  for  us  ^  to  put  any  man  to 
death : 

6Ge.49.10.    Eze.21.  27. 


it.  1[  What  accusation.  Pilate  had  a 
general  knowledge  of  the  case — but 
now  he  must  have  the  formal  accusa- 
tion— and  unless  he  should  proceed  in 
a  formal  way  he  would  be  chargeable 
before  his  own  government.  He  had 
already  granted  them  the  band  for  His 
apprehension,  vs.  3. 

30.  If  he.  The  term  He  is  emphatic 
here.  If  this  one — this  fellow — were  not 
an  evil-doer — malefactor.  The  Sanhe- 
drim are  impatient,  and  cannot  wait 
for  a  formal  process,  but  demand  His 
condemnation  on  the  basis  of  their  own 
action.  They  say  nothing  of  the  charge 
of  blasphemy,  upon  which  they  had 
judged  Him,  lest  Pilate  might  dismiss 
the  case  as  Gallic  did,  (Acts  18:  16) : 
for  that  being  a  matter  of  the  Jews' 
religion,  he  might  easily  decline  to 
concern  himself  about  it. 

31.  Pilate  would  not  act  as  the  mere 
creature  of  the  Sanhedrim,  And,  at 
any  rate,  he  wished  to  have  nothing 
to  do  in  executing  their  severe  pur- 
pose against  one  whom  he  regarded  as 
at  worst  a  Jewish  fanatic.  Possibly 
he  had  some  lui'king  thought  of  His 
being  a  superior  personage,  or  of  this 
being  a  case  that  might  involve  him  in 
serious  difficulty.  Therefore,  he  tells 
them  to  attend  to  the  case  themselves, 
and  proceed  with  Him  according  to  their 
laio  ;  that  is,  to  inflict  a  Jewish  punish- 
ment— as  scourging  or  excommunica- 
tion. *^  It  is  not  lauful,  &c.  This 
course  would  not  answer  their  bloody 
purpose.  Nothing  less  than  His  death 
would  satisfy  them,  and  this  was  not 
lawful  for  them,  since  Judea  had  come 
under  the  Roman  power.  The  Talmud 
tells  us  that  they  lost  this  power  of 
putting  to  death,  some  forty  years  or 
more  before  the  destruction  of  Jerusa- 


310 


JOHN- 


[Age  83 


82  That  the  saying  of  Jesus  might 
be  fulfilled,  which  he  spake,  ^  sig- 
nifying what  death  he  should  die. 

38  Then  Pilate  entered  into  the 
judgment-hall  again,  and  called 
Jesus,  and  said  unto  him,  Art  thou 
the  King  of  the  Jews  ? 

a  Matt.  20. 19.    Lu.  18.  32,  33. 


lem,  which  would  be  about  the  thirtieth 
year  of  our  Lord.  The  case  of  Ste- 
phen, whom  they  put  to  death  by 
stoning,  is  brought  forward  by  some 
to  show  that  they  retained  this  power 
of  life  and  death  at  that  time,  sny  A. 
D.  34.  But  that  was  a  tumultuous 
proceeding,  and  in  such  case  of  riot  it 
was  sometimes  allowed  by  the  authori- 
ties— or  passed  by.  Josephus,  speak- 
ing of  the  stoning  of  James  the  Just, 
saj^s  that  it  was  not  lawful  for  the  San- 
hedrim to  execute  capital  sentence, 
without  the  sanction  of  the  governor. 
It  is  probable,  from  all  that  can  be 
ascertained,  that  the  Jews  were  allowed 
to  try  all  causes  except  those  of  capital 
crime,  which  were  reserved  for  the 
governor ;  to  be  attended  to  on  hie 
visit  to  the  great  festivals.  It  wa.s  the 
custom  in  Jerusalem  to  execute  such 
criminals,  at  the  feasts.  There  is  no 
sufficient  evidence  that  they  had  the 
power  of  life  and  death  in  religious 
cases,  as  of  blasphemy,  6:0.,  else  why 
should  they  have  referred  this  case  to 
Pilate,  when  they  were  so  impatient 
for  His  death. 

32.  The  connexion  here  is  this — the 
Jews  decline  to  take  Pilate's  counsel. 
If  they  had  been  satisfied  without  de- 
manding His  death  by  the  Roman  law, 
Christ  would  not  have  been  crucified — 
for  crucifixion  was  a  Roman  punish- 
ment. If  it  had  been  lawful  for  the 
Jews  to  put  a  man  to  death,  it  would 
have  been  done  by  stoning,  which  was 
their  mode  of  capital  punishment. 
Therefore,  all  this  took  place  in  fulfill- 
ment of  what  He  had  said,  signifying 
by  what  manner  of  death  He  was  about 
to  die. 

33.  Pilate,  after  this  unsuccessful 
conference  with  the  Jews  outside  the 
hall,  went  in  and  called  Jesus  within, 


34  Jesus  answered  him,  Sayest 
thou  this  thing  of  thyself  or  did 
others  tell  it  thee  of  me  ? 

35  Pilate  answered,  Am  I  a  Jew  ? 
Thine  own  ^  nation  and  the  chief 
priests  have  delivered  thee  unto 
me.     What  hast  thou  dene  ? 

5  c.  19.11.    Ac.  3. 13. 

to  answer  before  Him  to  the  charge  of 
claiming  to  be  the  King  of  the  Jews. 
He  may  have  wished  to  hear  His  own 
account  of  the  matter,  by  a  private 
examination,  apart  from  the  clamors  of 
the  Jewish  multitude. 

34.  Jesus  asks  him  whether  he  puts 
this  question  on  his  own  account,  or 
whether  it  is  only  at  the  instance  of 
others — the  Jewish  throng.  There 
might  have  been  some  thoughts  cross- 
ing the  mind  of  Pilate,  that  Christ 
was  possibly  some  superior  personage 
indeed,  (ch.  19:  8,  12,)  or,  this  may 
refer  only  to  the  sense  in  which  Pilate 
meant  the  question  of  His  being  King. 
If  he  asked  of  himself,  he  meant  it  in 
the  political  sense.  This  would  be  a 
false  charge  against  Christ.  But  if  he 
asked  it  at  the  instance  of  the  Jews, 
Christ  did  indeed  claim  to  be  King, 
only  in  a  higher  and  spiritual  mean- 
ing, vs.  36.  Our  Lord  suggests  that 
in  the  sense  in  which  they  were  accu- 
sing Him  before  Pilate,  that  is,  of 
aspiring  to  the  throne  of  Ceesar,  He 
was  not  a  King,  and  that  Pilate  ought 
not  to  be  influenced  by  their  malicious 
charges. 

35.  Pilate  replies  that  he  was  not  to 
be  understood  as  committed  to  his  ac- 
cusers, or  as  sympathizing  with  them — 
much  less,  as  being  himself  the  accuser 
in  this  matter.  It  was  a  Jewish 
charge,  and  all  that  he  had  to  do  was 
to  hear  and  adjudge  the  case  as  a  pub- 
lic officer.  ^  What  hast  Thou  done  ? 
Pilate  accordingly  asks  for  the  prison- 
er's own  statement.  He  would  natu- 
rally be  curious  to  know  from  Himself, 
as  he  had  heard  so  much  of  Him  :  and 
as  he  now  saw  the  excitement  among 
the  Jews  against  Him,  he  intimates,  in 
the  preceding  clause,  that  there  was  a 
presumption  of  some  guilt,  where  His 


Age  33.] 


CHAP.  XVIII. 


311 


36  Jesus  *  answered,  My  ^  king- 
dom is  not  of  this  world  :  if  mj 
kingdom  were  of  this  world,  then 
would  my  servants  fight,  that  I 
should    not   be  delivered   to  the 

alTi.6.13.  6P3.45.3,6.  13.9.6.7.  Da.  2.44;  7. 14. 
Zee.  9.9.    Lu.12. 14.    c.6.15.   Ro.  14.  17.    Col.  1. 13. 


own  nation,  and  its  officers  and  court  bad 
handed  Him  over  for  sentence. — Pilate 
is  here  seen  to  be  the  inventor  of  that 
oft-repeated  artifice  of  infidels,  that  of 
regarding  the  religion  of  Christ  as  local 
and  national,  and  not  for  the  Tvorld. 
What  have  we  citizens  of  Rome  to  do 
with  the  hopes  of  the  Jews  ?  Our 
Lord  answers,  that  as  the  King  of 
truth.  He  has  claims  that  are  universal 
as  truth  itself.  80,  alas !  will  the  infidel 
find,  that  in  all  the  universe  he  can  get 
no  refuge  from  the  tremendous  sover- 
eignty of  truth,  in  Jesus.  See  vs.  37. 

36.  Here  Christ  puts  in  an  explana- 
tion of  His  claims.  He  was  a  King, 
Dut  not  in  Pilate's  sense,  and  not  in 
the  sense  of  this  Jewish  accusation. 
He  was  not  aiming  to  occupy  the  tem- 
poral throne  of  CD3sar.  If  He  were, 
His  whole  course  would  be  different. 
Instead  of  these  poor  scattered  disci- 
ples. He  would  have  trained  soldiers, 
fighting  men,  T[  JVot  of  this  tvorld. 
Not  of  a  worldly  nature,  like  the  king- 
doms of  this  world.  It  is  of  another 
xoorld.  The  kingdom  of  Christ  must 
have  worldl}^  resources,  must  attract  to 
itself  worldly  wealth  and  power,  and 
must  control  the  kingdoms  of  the 
earth,  so  as  at  length  to  possess  uni- 
versal dominion  in  the  world.  But  it 
is  not  to  be  promoted  by  arms,  as 
worldly  kingdoms — or  as  the  religion 
of  Mohammed  and  the  Pope.  It  is  ad- 
vanced upon  other  principles — by  other 
and  spiritual  means.  And  Pilate  could 
see  that  he  need  have  no  political  sus- 
picions of  Christ.  He  who  allowed 
Himself  to  be  arrested  by  His  enemies, 
and  to  be  brought  unresistingly  before 
their  tribunal,  could  have  no  political 
aims.  \  If  My  Jcingdom.  The  con- 
struction here  is  emphatic.  Literally — 
If  the  kingdom  lohich  is  Mine,  were,  &c. 
•f  My  servants.  My  official  attendants. 
The  term  is  different  from  that  which 


Jews :    but  now  is  my  kingdom 
not  from  hence. 

37  Pilate  therefore  said  unto  him, 
Art  thou  a  king  then  ?  Jesus  an- 
swered, Thou  sayest  that  I  am  a 


means  servant,  and  which  is  distin- 
guished from  this  in  vs.  18.  This 
which  is  h".re  used  means  an  official  of 
some  kind,  and  was  originally  a  milita- 
ry officer,  and  hence  some  understand 
it  to  refer  to  angels.  But  His  Apostles 
were  angels  of  the  church,  and  would 
have  been  icarriors  instead,  if  He  had 
so  planned  His  kingdom.  ^  Fight — 
would  have  fought.  T[  Delivered.  This 
refers  onward  to  ch.  19:  16,  which  event 
He  already  had  clearly  in  mind.  ^  But 
7101V.  The  Romish  church  j^retends  to 
understand  that  our  Lord  put  an  em- 
phasis on  the  word  ^'now,"  to  imply 
that  afterward  it  would  be  a  worldly 
kingdom — as  though  it  could  ever 
change!  It  means  "now," — as  op- 
posed to  any  other  case,  and  to  such 
case  as  would  call  for  their  fighting — 
"now" — the  nature  ofmy  kingdom  is  not 
carnal,  and  its  weapons  are  not  such. 
It  is  not  of  this  world — but  it  is  of 
another  and  higher  world.  The  words 
"but  now,"  are  equivalent  to  hut  in- 
deed— but  the  truth  is — the  true  nature 
of  my  kingdom,  as  distinct  from  the 
worldly  is,  that  it  is  spiritual,  and  it 
can  never  be  otherwise. 

37.  Art  thou  ?  Do  you  then  meaa 
to  say  that  you  are  a  King  ?  only  of  a 
different  sort  ?  Do  you  so  far  admit 
the  truth  of  the  charge,  and  only  take 
refuge  behind  some  quibble  ?  T[  Thou 
sayest.  This  idiom  of  the  Syro-Chal- 
daic  signifies,  "lam  what  thou  sayest. " 
See  Mark  16 :  2,  Notes.  Tf  For  this 
cause.  Our  Lord  now  maintains  the 
truth  of  His  mission,  and  shows  that 
His  kingdom  is  that  of  Truth.  He  is 
to  "bring  forth  judgment  unto  truth." 
"  He  presents  His  royalty  on  that  side 
of  it  best  calculated  for  the  dout'ting 
philosophic  mind  of  the  day,  of  which 
Pilate  was  a  partaker."  He  asserts 
His  Divine  origin — born  with  a  pur- 
pose— and    His    Incarnation  —  having 


812 


JOHN. 


[Age  33. 


king.  To  this  end  was  I  born, 
and  for  this  cause  came  I  into  the 
world,  that  I  should  bear  ''  witness 
unto  the  truth.  Every  one  ^  that 
is  of  the  truth  heareth  my  voice. 
38  Pilate  saith  unto  him,  What 
is  truth  ?  And  when  he  had 
said  this,  he  went  out  again 
unto   the   Jews,  and   saith    unto 

a  Is.  55.  4.   Ee.1.5;   3.14.       6  c.  8.47.   IJno.  4.  C. 


come  into  the  loorld^  from  heaven,  for  a 
purpose.  He  comes  as  the  King  of 
Truth — to  gain  a  victory  for  truth — to 
make  conquests  for  it  in  human  hearts, 
that  are  buried  in  ignorance  and  error, 
and  to  establish  the  universal  reign  of 
truth  in  doctrine,  in  principle,  in  moral 
administration,  and  in  redemption. 
*'  Mercy  and  truth  are  met  together." 
Not  that  He  is  a  King  only  as  a  Teach- 
er,, for  His  teaching  alone  would  elfect 
little,  but  as  a  King  He  subdues  men 
to  the  truth,  makes  them  to  be  of  the 
truth,  and  puts  down  all  enemies  of 
truth,  casting  all  liars  into  the  lake  of 
fire,  with  the  father  of  lies.  Observe — 
1.  Jesus  confronted  by  false  witnesses, 
and  sentenced  by  a  false-hearted  ruler, 
is  the  Great  Head  and  Leader  of  the 
"Witnesses  for  the  truth,"  and  of 
holy  martyrs  to  the  truth,  2.  While 
truth  seems  to  sustain  a  sad  defeat,  it 
conquers,  and  shows  its  Kingly  connec- 
tion and  ultimate  supremacy.  ^  Every 
one.  As  My  kingdom  belongs  to  the 
higher  domain  of  truth,  it  is  recog- 
nized only  by  such  as  are  of  the  truth. 
What  a  rebuke  to  this  false-hearted, 
self-contradicting  governor.  Who  shall 
dare  attempt  to  crush  out  truth  from 
the  universe  ?  What  a  shame-faced 
complaint  is  it  that  truth  threatens  to 
prevail. 

38.  What  is  truth  9  In  whatever 
spirit  this  was  said,  whether  of  sneer  or 
of  dcspo?idency,  it  was  the  expression  of 
that  philosophic  doubt  and  skepticism  | 
which  characterized  that  age.  Grecian 
and  Roman  philosophy  had  thus  virtu- 
ally confessed  its  inability  to  solve  the 
great  problems  of  the  soul.  Their  high- 
est advance  of  mental  culture  could 


them,  I  find  in  him  no  fault  at  all. 
^  89  But  ye  have  a 
custom,  that  I  should  release  unto 
you  one  at  the  passover  :  will  ye 
therefore  that  I  release  unto  you 
the  King  of  the  Jews  ? 

40  Then  cried  they  all  again, 
saying,  Not  this  man,  but  Barab- 
bas !    Now  Barabbas  was  a  robber. 


only  ask,  after  all,  blindly  as  ever, 
What  is  truth  ?  Who  knows  ?  Who 
presumes  to  tell,  after  so  many  vain 
inquiries  of  the  woikl's  sages  ? — What 
a  confession  was  this,  in  the  face  of 
Divine  truth  itself,  that  "the  world  by 
wisdom  knew  not  God."  Ah  !  Pilate  ! 
Truth,  as  personated  in  Jesus  Christ, 
though  condemned  and  crucified  by 
false  judgments  of  worldly  powers, 
shviW  rise  again  and  reign.  This  is  the 
kind  of  questioning  which  the  world 
makes.  It  is  rather  a  taunt  thrown  out 
against  Christ  and  His  religion — it 
waits  for  no  answer.  ^  I  find  7io  fault. 
Thus  Pilate  mocks  both  the  Witness  to 
the  truth,  and  the  haters  of  the  truth. 
Miserable  man.  Yet  here  he  testifies 
to  the  innocence  of  his  prisoner.  I 
find  no  fault  in  Him,  hoy^G^QY  you  Jews 
may  do.  "For  he  knew  that  the  chief 
priest  had  delivered  Him  from  envy." 
Observe — Here  Luke  records  the 
sending  of  Jesus  to  Herod  as  Pilate's 
shift,  to  get  rid  of  deciding  the  case. 
See  Luke  ch.  23  :  6-12,  Notes. 

§  148.  Pilate  seeks  to  release  Je- 
sus.    The  Jews  demand  Barabbas. 

Jerusalem. 

Matt.        I        Mark.       I        Lnke.       I      Jol.n. 

27.  15-261  15.6-15  1 23. 13-25]  18.39-40. 

See  Notes  on  Matt.  27  :   15. 

Pilate  regarded  Jesus  as  an  entliu- 
siast,  and  hence,  not  deserving  of 
death.  Alas,  how  many  are  willing  to 
pronounce  Him  innocent,  but  rebel  at 
the  thought  of  relying  on  Him  for  sal- 
vation— cannot  bear  to  think  of  Him 
as  made  a  curse  for  us  —  because 
this  would  be  to  acknowledge  their 
own  grievous  sin  and  perishing  need 


Age  33.] 


CHAP.  XIX. 


313 


CHAPTER  XIX. 

I  rpHEN  "^  Pilate 
I  therefore  took 
Jesus,  and  scourged  ^  liiin. 

2  And  the  soldiers  platted  a 
crown  of  thorns,  and  put  it  on  his 
head,  and  the j  put  on  him  a  pur- 
ple robe, 

3  And  said.  Hail,  King  of  the 

a  Matt.  27.  26,  &c.    Mar.  15. 15,  &c.         5  Is.  53.  5. 

of  salvation.  ^^  Jesus  icas  a  very  good 
man,"  says  the  world.  So  said  Pilate. 
But  if  this  be  all  tliat  you  can  say,  the 
clamor  of  the  world  would  drive  you 
soon  to  give  Him  over  to  crucifixion. 
"Jesus  or  Bai-abbas?"  is  at  last  the 
question.  Who  shall  die  ?  The  God-Man 
Christ  Jesus,  or  the  murderer  and 
robber?  Shame  I  The  world  prefers 
the  vilest  of  the  vile  before  Christ! 
And  yet  rejoice.  Christ's  death  is  the 
only  hope  for  the  vilest  of  men  ! — 
Christ  dies,  and  thus  only  is  any  Bar- 
abbas  set  free.  "This  is  a  faithful 
saying  (says  Paul,)  and  worthy  of  all 
acceptation,  that  Christ  Jesus  came  into 
the  world  to  save  sinners,  of  ichom  I 
am  chief."  1  Tim.  1 :  15.  See  Acts 
3  :  13.  Jesus  and  the  guilty  sinner 
exchange  places.  The  sinner,  con- 
demned and  awaiting  his  dreadful 
death,  is  now  freely  released  by 
this  wonderful  substitution  of  Christ. 
Not  that  the  sinner  has  been  found 
innocent — but  that  Christ  has  taken 
his  place,  and  he  is  set  free.  Yet 
Barabbas  will  after  all,  die  eternally 
if  he  believe  not  in  Jesus.  Christ's 
interposition  will  do  us  no  saving 
good,  if  we  see  not  in  Him  our  glori- 
ous and  Divine  substitute — on  whom 
our  sins  were  laid,  and  who  freely 
died  for  us. 

CHAPTER  XlX. 

§  149.  Pilate  delivers  up  Jesus 
TO  Death.  He  is  scourged  and 
MOCKED. — Jerusalem. 


Matt.        I       M.ark.        I       Luke. 

27.2G-30  15.15-19 


John. 

19:  1- 


Pilate  had  yielded  so  far  as  to  set 
free  Barabbas,  instead  of  Jesus.     That 

27 


Jews  !    and  they  smote  him  with 
their  hands. 

^  4  Pilate  therefore 
went  forth  again,  and  saith  unto 
them,  Behold,  I  bring  him  forth 
to  you,  that  ye  may  know  that  **  I 
find  no  fault  in  him. 

5  Then  came  Jesus  forth,  wear- 
ing the  crown  of  thorns,  and  the 

cc.18.38.     ver.  6. 

door  of  release  was  thus  closed.    "  He 
delivered  Jesus  to  their  will." — Luke. 

1.  Scourged  Him.  It  would  seem 
from  the  other  Evangelists  that  this 
scourging  was  directly  in  connexion 
with  His  sentence,  and  that  it  was  pre- 
paratory to  the  crucifixion.  This  was 
the  Roman  custom,  to  scoui'ge  those 
who  were  condemned  to  be  crucified, 
especially  slaves,  making  this  the  most 
ignominious  punishment.  It  appears, 
however,  that  this  was  now  done  to  so 
far  satisfy  the  Jewish  demand  as  to 
leave  room  for  another  appeal  for  His 
release,  vs.  4. 

2,  3.    See  Notes  on  3fatt.  27:  29,  30. 

§  150.  Pilate  again  seeks  to  release 
Jesus. — Jerusalem. 

Matt.       I       Mark.       I        Luke.       t        John. 

I  I  1 19.  4-16. 

4.  Therefore.  Whether  Pilate  was 
moved  himself  by  this  cruel  treatment 
of  one  whom  he  judged  innocent  of  the 
charges  and  of  any  crime,  or  whether 
he  had  all  along  hoped  to  make  a  suc- 
cessful appeal  after  proceeding  thus 
far,  does  not  appear.  Our  Lord's 
meek,  unresisting  conduct  under  such 
severities,  doubtless  impressed  Pilate 
more  deeply  than  before,  of  His  inno- 
cence. He  had  been  before  Pilate  in 
the  judgment  hall,  (ch.  18:  33,)  and 
now  He  is  brought  forth  for  another 
effort  to  appease  the  Jews,  and,  at 
least,  to  give  the  full  weight  of  the 
Governor's  testimony  for  His  release. 
It  was  also  Pilate's  formal  and  solemn 
protest  that  he,  after  a  full  iind  honest 
judgment  of  the  case,  could  not  pro- 
nounce Him  guilty. 

5.  Purple  robe.  *'  The  image  which 
the  brutal  insolence  of  soldiers  here 


314 


JOHN. 


[Age  33. 


purple   robe.     And  Pilate  saitli 
unto  them,  Behold,  the  man  ! 

6  When  the  chief  priests  there- 
fore and  officers  saw  him,  they 
cried  out,  saying.  Crucify  him, 
crucify  him!  Pilate  saith  unto 
them^  Take  ye  him  and  crucify 


creates,  as  if  by  the  sport  of  accident, 
has  become  the  most  touching  repre- 
sentation of  divine  majesty  in  the  form 
of  a  servant." — Tholuck.  The  King 
of  kings  indeed,  in  voluntary  humilia- 
tion. What  a  spectacle  was  this  to 
move  the  hardest  hearts  !  This  inno- 
cent and  adorable  being,  whom  neither 
Herod  nor  Pilate  could  find  aught 
against — so  mocked,  as  though  scour- 
ging with  knotted  whips  upon  His  bare 
flesii  were  not  enough  !  ^  Behold  the 
man!  Pilate  pointed  to  Him  as  a 
spectacle  calculated  to  move  them. 
"Was  not  this  enough  ?  Behold  the 
man  !  who  is  neither  usurper  nor  rob- 
ber, nor  anything  else  but  a  poor  inno- 
cent, helpless  man,  whom  in  common 
humanity  you  ought  to  set  free.  How 
powerless  is  this  unresisting  person  to 
do  mischief  against  Moses  or  Cfesar  ! 
He  is  nothing  but  a  despised,  down- 
trodden creature — here  at  your  mercy  ! 
"Why  not  let  Him  go  ? 

6.  The  sight  of  Him  only  stirred  up 
their  rage  to  a  fury,  and  they  clamor 
for  His  crucifixion.  ^  Takeye  Him,  &c. 
Pilate  had,  before  this,  bidden  them  to 
take  Him  and  proceed  against  Him 
according  to  their  law.  Ch.  18:  31. 
But  tills  they  Avere  not  satisfied  with, 
as  their  law  did  not  allow  them  to  exe- 
cute sentence  of  death.  Noav  Pilate 
goes  further,  and  says,  "  Go  on  if  you 
will,  and  crucify  Him  without  law." 
The  Jews"  did  sometimes  inflict  capital 
punishment — though  they  had  no  right 
by  law,  as  in  case  of  Stephen,  some 
six  or  eight  years  after  this — and  it  was 
suffered  to  pass  as  a  riotous  proceed- 
ing. Pilate  seems  noAv  to  be  worried 
and  vexed,  and  bids  them  take  their 
own  course,  and  take  the  responsibility, 
OS  he  could  not  sentence  the  prisoner, 
against  law  and  justice. 


him;    for    I    find    no    fault   in 
him. 

7  The  Jews  answered  him,  "We 
*  have  a  law,  and  by  our  law  he 
ought  to  die,  because  ^  he  made 
himself  the  son  of  God. 

8  When  Pilate  therefore  heard 

aLe.24. 16.         h  c.5. 18;  10.33. 


7.  The  Jews  now  reply  that  accord- 
ing to  their  own  law,  He  is  worthy  of 
death  as  a  blasphemer.  Levit.  24 :  IG  ; 
Deut.  13:  1-5.  This  was,  indeed,  the 
very  charge  upon  which  they  had  tried 
and  condemned  Him  before  their 
court — the  Sanhedrim.  They  mean 
now  to  inform  Pilate  that  their  law 
condemns  Him  to  death,  and  it  is  only 
in  deference  to  the  Roman  restraint 
upon  them  that  they  do  not  execute 
the  sentence.  ^  Ought.  Not  only  in 
justice,  but  according  to  law.  They 
therefore  state  the  charge — which  is  a 
new  charge  to  Pilate.  They  had 
accused  Christ  only  of  such  a  crime  as 
they  supposed  the  Roman  Governor 
would  care  for  or  take  notice  of.  But 
since  he  wou'd  throw  the  responsibility 
upon  them,  and  decline  to  sentence 
Him  to  death,  they  state  their  own 
sentence,  and  the  demands  of  their  law. 
They  have  no  other  resort,  and  they 
will  throw  upon  Pilate  the  responsi- 
bility of  refusing  to  confirm  their  sen- 
tence, and  thus,  perhaps,  provoking 
riot.  Would  he  drive  them  to  take  the 
law  into  their  own  hands  ?  That  would 
encourage  them  to  rebel  against  Cfesar. 
*[[  3Iacle  Himself.  Set  Himself  up  as 
the  Son  of  God — claimed  to  be  such. 
They  had  at  first  accused  Him  before 
Pilate,  as  claiming  to  be  King,  with 
the  hope  that  this  would  secure  His 
condemnation  as  a  rival  of  Ccesar. 
But  there  was  another  view  of  His 
claim  that  would  give  ground  for  the 
charge  of  blasphemy.  As  the  Messiah, 
He  was  not  only  the  King  of  His  people, 
and  King  of  kings,  but  He  was  the  Son 
and  FelloAV  of  the  Father.  Ch.  6  ;  Heb. 
1.  TI  Son  of  God.  Pi'ate  had  called 
Him  "  The  ' 3Ian,''  vs.  5.  This,  per- 
haps, encouraged  them  to  come  forward 
now  with  this  accusation. 


Age  33.] 


CHAP.  XIX. 


315 


tliat   saying,    he   was    the    more 
afraid ; 

9  And  went  again  into  the  judg- 
ment-hall, and  saith  unto  Jesus, 
Whence  art  thou  ?  But  ^  Jesus 
gave  him  no  answer. 

10  Then  saith  Pilate  unto  him, 

aPs.38.  13.    Is.  53.  7.     Matt.  27. 12. 14.    Ph.l.iS. 

8.  That  saying.  That  lie  claimed 
to  be  the  Son  of  God.  Pilate  had  all 
along  been  impressed  in  His  favor — and 
not  unlikely  had  seen  enough  in  the  con- 
duct and  look  of  this  glorious  personage 
to  awaken  some  suspicion  of  Ilis  su- 
periority. "This  saying"  now,  that 
He  claimed  to  be  "//^e  Son  of  God,'^ 
fell  in  with  his  awakened  fears — and 
he  was  more  reluctant  than  ever  to 
pass  sentence.  As  a  heathen,  he  may 
have  had  only  some  vague  ideas  of 
His  being  the  Son  of  a  Deity.  But  the 
very  presence  of  sush  a  spotless  Being 
and  His  whole  demeanor,  went  to  his 
conscience,  and  made  him  instinctively 
shudder  when  he  heard  what  he  al- 
ready felt — that  lie  was  somehow  rela- 
ted to  the  Gods.  Besides,  his  supex-- 
stitious  feeling  may  have  been  aroused 
by  the  message  of  his  wife  to  him, 
that  she  had  suifered  many  things  in 
a  dream  because  of  this  just  man. 
Matt.  27:  19. 

9.  Went  again — leading  Jesus  with 
him,  as  he  had  just  before  brought 
Him  out.  He  wished  to  make  private, 
personal  inquir}^ — such  as  his  aroused 
fears  would  suggest.  ^  Whence.  This 
inquiry  related,  not  to  His  earthly, 
but  to  His  Divine  origin,  as  claimed 
by  Him.  Tell  me,  are  you  a  mere 
man,  or  are  you  from  God?  ^  A'b 
ansicer.  This  was  a  matter  that  Pilate 
was  not  prepared  to  undei'stand,  and 
Christ  would  not  proclaim  His  Divinity 
merely   to    obtain    His   release.       He 

%  labored  to  explain  this  profound  sub- 
ject to  His  disciples  for  their  instruc- 
tion and  confidence,  and  future  conso- 
lation. But  He  would  not  unfold  it 
to  Pilate  as  a  reason  for  His  being  set 
free.  Had  He  pleased.  He  could  have 
accomplished  His  deliverance  by  call- 
ing for  twelve  legions  of  angels.  Matt. 


Speakest  thou  not  unto  me  ? 
Knowest  ^  thou  not  that  I  have 
power  to  crucify  thee,  and  have 
power  to  release  thee  ? 

11  Jesus  answered,  Thou"'could- 
est  have  no  power  at  all  against 
me,  except  it  were  given  thee  from 


b  Da,  3. 14. 15. 


Lu.  22.53.    c.  7.  30. 


20  :  53.  He  was  a  voluntary  sutferer — 
going  up  to  a  death  which  He  fore- 
knew, and  to  which  He  devoted  Him- 
self as  a  vicarious  sacrifice.  Therefore 
He  will  no  more  satisfy  Pilate  of  His 
Godhead  for  His  deliverance,  than  He 
Avould  satisfy  Satan  in  the  wilderness, 
and  no  more  than  He  would  work  a 
miracle  for  Herod.  Besides  He  knew 
Pilate's  heart,  and  that  only  they  who 
are  of  the  truth,  hear  His  voice.  Ch. 
18:  37.  Further,  this  very  silence 
showed  Him  to  be  Divine.  It  was  tho 
best  answer  to  Pilate's  question.  It 
displayed  His  calm  preparation  for  the 
worst — and  doubtless  in  His  meek, 
mild,  heavenly  look.  He  showed  Him- 
self to  be  the  Lamb  of  God,  led  to  the 
slaughter,  and  opening  not  Ills  inouih. 
Isa.  53 :  7.  Would  any  mere  man 
have  refused  an  answer  to  such  a 
question  in  such  a  case  ? 

10.  Pilate,  worried  and  wayering, 
cannot  bear  to  be  thus  defeated  in  His 
object.  He  is  pressed  by  the  Jews  on 
one  side — by  his  troubled  conscience 
on  the  other.  He  would  fain  know 
what  is  his  prisoner's  origin,  and 
whether  He  be  such  as  He  claims  and 
seems.  He  therefore  is  disappointed 
at  getting  no  reply.  He  now  appeals 
to  his  prisoner's  fears  —  boasts  his 
power  of  office — suggest  that  he  has 
t  je  prisoner's  life  in  his  hands.  "This 
is  his  self  conviction  of  injustice.  No 
just  judge  has  any  such  power  as  this, 
to  loose  or  to  punish,"  nor  any  power 
to  do  contrary  to  law  and  justice.  2 
Cor.  13:  8. 

11.  No  power.  Our  Lord,  in  His 
wonderful  reply,  shows  Pilate  his  own 
origin,  and  the  origin  of  His  power — 
that  He  who  boasts  so  much,  is  but  a 
creature  of  God.  This  might  suffi- 
ciently fihow  to  Pilate  that  his  prisoner 


316 


JOHN. 


[Age  33. 


above  :  "  therefore  he  ^  that  de- 
livered me  unto  thee  hath  the 
greater  °  sin. 

12  And  from  thenceforth  Pilate 
sought  to  release  him  :    but  the 

a  Ps.  39.  9.        5  Mar.  14.  ii.    c.  18.  3.        c  He.  6. 4-8. 
Ja.4. 17. 

claims  to  be  of  God.    He  acknowledges, 

1.  Pilate's  power,  but  that  it  is  not  of 
his  own  right  or  production,  but 
as  granted  him  by  God,  extending 
only  so  far  as  He  pleases.     He  owns, 

2.  That  Pilate's  power  is  given  him 
from  on  High.  3.  He  owns  that  that 
power  bears  against  Himself  just  be- 
cause all  things  are  done  respecting 
Him,  according  to  the  Divine  decree. 
^Frorn  above.  From  on  High,  from  Hea- 
ven. Rom.  13:1.  "There  is  no  power 
but  of  God — the  powers  that  be  are  or- 
dained of  God."  Thus  our  Lord  inti- 
mates His  divine  and  heavenly  origin. 
He  claims  here  to  know  what  is  from 
above,  and  whence  Pilate  received  his 
power,  and  how  he  holds  it — and  He 
plainly  implies  that  thence  whence 
Pilate  has  his  power  by  appointment 
and  upon  sufferance,  He  has  come. 
By  the  term  here  rendered  given  is  not 
meant  a  mere  permission,  but  the  decree 
and  appointment  of  God.  And  with- 
out this  he  would  have  no  power  over 
Him,  neither  of  crucifying  nor  of  re- 
leasing, nor  any  other  power.  ^  There- 
fore. As  though  He  had  said,  You 
happen  to  hold  thejf^ozrer  in  this  case, 
but  the  Sanhedrim  and  Judas,  who  have 
delivered  me  up  to  you,  have  the  will. 
Theirs  is  the  great  crime  of  the  deed. 
Our  Lord  knew  the  heart,  and  hence 
He  knew  that  Pilate,  Avith  all  his  re- 
luctance to  execute  the  will  of  the 
Jews,  was  not  the  chief  oifender  sim- 
ply because  the  legal  power  rested 
with  him.  ^  lie  that  delivered.  This 
may  include  any  who  had  oflficially  or 
actively  to  do  with  it.  Caiaphas  the 
High  Priest,  who  in  his  office  was  set 
to  be  a  type  of  this  Great  High  Priest, 
or  Judas,  or  both,  with  the  Sanhedrim. 
T[  The  greater  sin.  While  Pilate  held 
the  power,  the  crime  lay  chiefly  with 
those  who  were  pressing  him,  against 
his  convictions,  to  have  Jesus  crucified. 


Jews  cried  out,  sajing,  If  thou  let 
this  man  go,  thcu  art  not  Cocsar's 
friend  :  whosoever  ^  maketh  him- 
self a  king,  speaketh  against 
Csesar. 


dLu.  23.2.     Ac.  17.7. 


Our  Lord  included  also  in  their  blame 
that  they  had  the  Divine  oracles,  and 
the  prophecies  of  the  Messiah,  and  as 
they  ought  to  have  known  whence  He 
was,  (of  which  Pilate  might  be  igno- 
rant with  comparative  impunity,)  they 
were  the  most  guilty — guilty  of  cruci- 
fying the  Lord  of  glory.  This  was 
ciiargcd  against  them  after  the  ascen- 
sion, (Acts  2 :  23) ;  and  it  was  then 
said  that  ^^  had  they  known  it,"  they 
would  not  have  done  it.  But  they  are 
here  declared  to  be  eminently  guilty 
for  not  having  known  it.  T[  Sin.  Here 
our  Lord  speaks  as  Himself  the  Judge 
— and  ^^  that  Just  one,''''  of  whom  Pilate's 
wife  had  dreamed.  Any  thing  done 
against  Him  was  Sin.  This  poor, 
trembling,  vacillating  Pilate  shall 
tremble  more  fearfully  before  this 
abused  Jesus,  at  the  last  day. 

12.  From  thenceforth.  From  hence- 
forth— Literally,  from  this  time.  These 
words  went  to  his  conscience — deepened 
his  convictions  of  the  majesty  as  well 
as  innocence  of  his  prisoner — and  not 
merely  because  he  judged  Him  inno- 
cent, but  especially  because  he  saw  in 
Him  the  marks  of  His  Divinity,  and 
because  His  words  and  looks  went 
deeply  to  his  soul,  did  Pilate  quail  be- 
fore Jesus,  and  seek  now  very  earn- 
estly to  release  Him.  ^  If  thou,  &c. 
The  Jews  seeing  Pilate's  wavering, 
brought  home  to  the  timid,  unprinci- 
pled judge,  a  personal  threat,  which 
moved  him  to  give  way.  They  charge 
him  that  to  release  Jesus  will  be  to 
prove  himself  false  to  his  government, 
and  to  render  himself  liable  to  be  ar- 
raigned as  a  criminal  before  Caesar. 
Coesar,  as  we  learn  from  early  writers, 
was  most  suspicious,  and  punished  with 
death  any  oft'ence  that  bordered  on  un- 
faithfulness to  his  majesty.  The  em- 
peror then  on  the  throne  was  Tiberius, 
but  after  Julius  Cassar's  time,  every 


Age  33.] 


CHAP.  XIX. 


817 


13  When  *  Pilate  therefore  heard 
that  saying,  he  brought  Jesus 
forth,  and  sat  down  in  the  judg- 
ment-seat, in  a  place  that  is  called 


a  Pr.  29.  25.     Ac.  4. 


emperor  -was  called  Cce.mr,  as  every 
Russian  emperor  is  called  the  Czar. 
T[  Maketh  Himself  a  king.  This  was 
true  in  word,  but  false  in  fact.  He  had 
shown  that  He  did  not  aspire  to  Coesar's 
throne,  but  that  His  kingdom  was  of 
another  world.  And  though  all  king- 
doms shall  at  length  be  His,  and  all 
kings  shall  serve  Him,  (Isa.  60:  11,) 
He  was  not  seeking  to  dethrone  Ccesar. 

13.  Tkatsaj/ing.  This  was  the  clamor 
that  prevailed  with  Pilate.  He  trem- 
bled at  the  thought  of  being  arraigned 
before  Coesar,  not  knowing  that  he  was 
dealing  with  the  King  of  kings  and 
should  soon  stand  before  this  same 
Jesus  in  judgment.  It  was  the  fear 
of  man  that  moved  him  to  yield  against 
all  his  convictions  of  truth  and  duty. 
^  Forth.  That  is,  brought  Him  out 
from  the  Pretoriimi,  or  Judgment  Hall. 
^  Sat  down — for  judgment,  as  the  term 
signifies.  \  Judgment  seat.  This  was 
an  elevated  platform  out-side  of  the 
Pretorium,  fronting  on  the  open  Court. 
Here  he  received  the  message  from 
bis  wife.  Matt.  27  :  19.  T[  The  Pave- 
ment. This  was  a  platform  laid  with 
stones  or  marbles  of  various  colors — 
mosaics.  It  was  the  fashion  of  orna- 
menting floors,  doorways,  &c.  as  we 
saw  at  Rome  in  the  ruins  of  ancient 
baths  and  temples,  and  at  Pompeii  in  the 
houses  which  had  been  buried  by  the 
lava  of  Vesuvius,  and  which  show  the 
custom  in  the  time  of  our  Lord.  Such 
an  ornamental  platform,  Julius  Ciesar 
carried  about  with  him  on  his  expedi- 
tions. ^  Gabbatha.  This  word  used 
only  here,  means  elevated.  It  denotes 
the  raised  platform  on  which  the  stone 
pavement  was  laid.  The  term  "altar" 
in  the  English,  has  the  same  derivation 
from  the  Latin  word  high. 

14.  T'he  preparation.  The  prepara- 
tion for  the  Sabbath,  which  was  made 
more  solemn  at  this  time  because  it 
occurred  on  the  Passover  day.  See 
this  explained,  Notes  on  Mark  ch.  15 : 

27* 


The  Pavement,  but  in  the  Hebrew, 
G-abbatha. 

14  And  ^  it  was  the  preparation 
of   the   passover,   and   about  the 

6  Matt.  27.  62. 

25.  T[  About  the  sixth  hour.  John 
makes  no  note  of  the  time,  except  this 
of  the  trial  before  Pilate,  and  speaks 
in  most  general  terms.  Mark  says,  M 
"It  was  the  third  hour,  and  they  cru- 
cified Him."  John  speaks  of  the  time 
in  refei'ence  to  this  particular  matter  : 
namely,  the  preparation  time.  The 
clause  is  in  parenthesis,  and  would 
read,  "For  the  preparation  of  ihe 
(Sabbath  on  this)  Passover,  (day)  was 
(or  began)  about  the  sixth  hour." 
More  literally  it  would  read,  "  But  it 
was  the  preparation  of  the  Passover, 
(that  day)  and  (that  occurred)  about 
the  sixth  hour."  It  is  introduced  as 
a  reason  for  Pilate's  hastening  the 
decision — that  there  were  only  a  few 
hours  left  for  the  whole  transaction  ^ 
of  sentence  and  execution,  before  the  • 
Jews'  holy  time  began.  Josephus 
mentions  a  decree  of  the  Emperor 
Augustus,  which  exempted  the  Jews 
from  appearing  in  law  courts,  not  only 
on  the  Sabbath,  but  also  during  the 
preparation  before  that  day.  This 
preparation  began  usually  at  the  ninth 
hour,  or  3,  P.  M.,  but  when  it  occurred 
on  a  feast  day,  as  on  this  occasion, 
(the  Passover,)  it  commenced  at  noon, 
'■'■the  sixth  hour."  This,  therefore,  is 
what  John  refers  to.  See  Notes,  Mark 
15  :  25  ;  16  :  42.  ^  Behold  your  King  ! 
Pilate  here  seems  to  second  the  claim 
of  Jesus,  as  if  he  would  charge  the 
Jewish  people  to  accept  Him,  implying 
at  the  same  time  his  confidence  that  in 
claiming  to  be  their  King,  He  did  not 
set  up  any  claim  against  Cnesar,  though 
they  might  so  pretend.  He  seems 
therefore  to  bring  forward  Jesus  to 
them  with  these  words,  as  a  protest 
against  their  declaration,  vs.  12.  This 
construction  of  the  case  he  adheres  to, 
vs.  15,  "Shall  I  crucify  your  King," 
and  vs.  19,  in  "Me  title"  that  he  insis- 
ted on  giving  to  Jesus.  His  convic- 
tion seems  to  have  been  that  this  claim 
of  Jesus  was  merely  a  Jewish  claim, 


318 


JOHN. 


[Age  33. 


sixth  hour :  and  he  saith  unto  the 
JewS;  Behold  your  King  ! 

15  But  they  cried  out,  Away 
with  Mm,  away  with  Mm;  crucify 
him  !  Pilate  saith  unto  them, 
Shall  I  crucify  your  King  ?  The 
chief  priests  answered,  We  *  have 
no  king  but  Ceesar. 

16  Then  ^  delivered  he  him  there- 
fore unto  them  to  be  crucified. 

aGe.49.  10.  6  Matt.  27.  26,  &c.       Mar.15. 15,&c. 

Lu.  23.  2i,  &c. 


and  a  matter  of  their  religion — and 
that  it  was  in  no  way  an  interfei-ence 
with  Caesar's  thrcne,  though  he  dreaded 
the  clamor  of  this  people,  who  might 
so  misrepresent  it  to  Caesar,  and  so 
bring  condemnation  upon  him. 

15,  We  have  no  king  but  Ccesar. 
This  was  indeed  a  shameless  confes- 
sion from  the  religious  officers  and 
teachers  of  a  nation,  whose  fathers  had 
boasted  that  God  was  their  King.  1 
(Sam.  12  :  12.  Some  of  these  who  now 
thus  rejected  Christ  for  Cassar,  as  they 
had  ah-eady  rejected  Him  for  Barab- 
bas,  died  miserably  some  forty  years 
after  in  the  very  place  of  Barabbas,  for 
his  very  crime,  of  rebellion  against 
Ciesar. 

^  162.  Jesus  is  led  away  to  be  Cru- 
cified.— Jerusalem. 

Matt.        I        Mark.       I         Luke.       I         John. 

27:3i-.34|l5:20-23|23:26.33|l9:  16,17 

16,  Delivered  he  Ilim.  This  is  noted 
by  Matthew  and  Mark  as  having  taken 
place  after  the  scourging  and  before 
the  mocking.  But  Pilate  seems  to 
have  made  the  last  effort  for  His  re- 
lease, as  noted  by  John  alone,  after 
that  cruel  scourging  which  he  hcped 
would  move  them  to  let  Him  go.  This, 
therefore,  was  his  full  and  final  deliv- 
ery of  Jesus  fcr  crucifixion.  Else  we 
may  regard  Matthew  and  Mnrk  as 
noting  the  delivery  of  Jesus  only  in 
connection  with  the  scourging  and 
mocking — while  John  enters  more  into 
detail,  and  gives  these  further  efforts 
of  Pilate,  before  Jesus  was  finally 
yielded  up  to  their  hands.  ^  And  they 
took  Jesus,  &c,  Matthew  just  here 
narrates  the  remorse  of  Judas  and  his 


Tf  And  they  took  Jesus, 
and  led  Mm  away. 

17  And  he  bearing  his  cross, 
went  "  forth  into  a  place  called 
the  ]}lace  of  a  scull,  which  is  called 
in  the  Hebrew,  Golgotha; 

Tf  18  Where  they  cruci- 
fied him,  and  two  other  with  him, 
on  either  side  one,  and  Jesus  in 
the  midst. 


suicide,  of  which  John  makes  no  men- 
tion. Matthew  and  Mark  also  relate 
that  before  leading  Him  away,  they 
stripped  Him  of  the  mock  purple  in 
which  He  had  been  dressed, 

17,  Bearing  His  cross.  The  other 
Evangelists  relate  the  interesting  fact, 
that  as  Jesus  was  likely  to  faint  utterly 
under  His  cross,  the  people  relieved 
Him,  so  that  they  might  not  lose  the 
pleasure  of  His  crucifixion — and  they 
laid  the  cross  upon  one  Simon,  from 
Cyrene,  in  Africa,  coming  into  the  city 
as  they  passed  out,  who  was  compelled 
to  carry  it  behind  Jesus.  ^  The  place. 
See  vs.  20,  which  says  that  this  place 
was  nigh  to  the  city,  just  outside  the 
gate,  ^  A  scull.  The  same  word  is 
translated  in  Luke  "■Calvary.'''  Ch.  23  : 
22.     See  Notes  on  Luke, 

g  153.  The   Crucifixion. — Jerusalem. 

Matt.        I         Mark.      1       Luke.       I     John. 

27:  35-38|l5:  24-28!23:33,34|l9:18-24 

18.  Jesus  in  the  midst.  This  John  so 
touchingly  notes,  as  an  eye-witness. 
The  position  of  Jesus  between  these 
malefactors  doubtless  made  a  strong 
impression  on  his  devout  and  tender 
heart.  Observe — Jesus  is  (1.)  in  the 
midst  of  the  Godhead — yet  equal  with 
the  Father  and  Ploly  Ghost.  He  is 
(2.)  in  the  midst  of  His  praying 
church,  "Where  two  or  three  are 
gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them."  (3.)  "In 
the  midst  of  the  throne  and  of  the  four 
beasts,  He  st.'xnds  as  a  Lamb  that 
had  been  slain."  Kev.  6:  G,  And 
yet  He  is  here  (5.)  in  the  midst  of  tho 
malefactors ! 


Age  33.] 


CHAP.  XIX. 


319 


19  And  *  Pilate  wrote  a  title,  and 
put  it  on  the  cross.  And  the 
writing  was,  JESUS  OF  XAZA- 
RETH,  THE  KING  OF  THE 
JEWS. 

20  This  title  then  read  many  of 
the  Jews :  for  the  place  where 
Jesus  was  crucified  was  nigh  to 
the  city  :  and  it  was  written  in 
Hebrew,  and  Greek,  and  Latin. 

a  Matt.  27.37.    Mar.  15.  26.     Lu.23.  38. 


19.  The  writing  was — And  it  was  vjrit- 
ten.  The  other  Evangelists  have  used 
the  term  e-cyijacpr},  superscription.  John 
has  it  title.  They  have  given  the  wri- 
ting in  ditFerent  words.  For  as  it  was 
written  in  three  languages,  there  was 
room  for  some  variety  in  their  way  of 
giving  it.  See  explanation  Notes  on 
Luke  23  :  38.  John  gives  it  "Jesus of 
Nazareth,"  &c.  This  may  have  been 
taken  from  the  Greek  superscription. 
It  shows  that  the  name  of  "  Nazarene" 
accompanied  Him  to  the  last.  Matt. 
2  :  23.  Matthew  and  Mark  use,  also, 
the  term  aLveta — accusation,  which  ex- 
presses a  crime  of  which  one  is  accused, 
but  not  convicted. 

20.  Read.  John  alone  notes  this 
fact,  that  the  title,  written  so  in  various 
tongues,  for  all  to  read,  was  extensive- 
ly read  by  the  promiscuous  multitude 
of  Jews  attending  at  the  Passover, 
and  especially  as  it  was  nigh  to  the 
city,  where  He  was  crucified.  ^JVigh. 
See  Notes  Luke  23:  33. 


Crosses  and  Implements. 


21  Then  said  the  chief  priests 
of  the  Jews  to  Pilate,  Write 
not,  The  King  of  the  Jews ;  but 
that  he  said,  I  am  King  of  the 
Jews. 

22  Pilate  answered.  What  I  have 
written,  I  have  written. 

23  Then  the  soldiers,  when  they 
had  crucified  Jesus,  took  his  gar- 
ments, and  made  four  parts,  to 


21.  It  was  as  much  as  to  say,  This 
man  dies  as  King  of  the  Jews.  This 
might  be  construed  to  their  disgrace, 
as  well  as  to  the  vindication  of  Jesus. 
See  Notes,  vss.  14,  15.  This,  there- 
fore, the  Sanhedrim  complained  of. 
IF  But  that  Be  said.  They  urged  that 
this  distinction  he  made,  so  that  it 
should  appear  that  He  died  for  His 
unjust  claim  and  wicked  pretension. 
Cut  even  this  public  declaration  was 
ordered  in  Divine  Providence  to  set 
forth  the  gloi'ious  and  true  title  of  this 
murdered  Lord. 

22.  Pilate  had  a  motive  for  this,  and 
was  not  to  be  moved  by  any  xirgency 
of  theirs.  He  had  yielded  his  con- 
science already  to  his  policy  and  fears, 
and  he  would  have  this  satisfaction  at 
least.  Pierced  as  he  must  have  been 
by  his  own  compunctions,  he  Avas  not 
now  to  take  back  anything,  but  was 
rather  glad  if  they  who  had  forced  him 
to  this  deed,  could  be  publicly  dis- 
graced also  by  the  transaction. 

23.  Garments.  This  term  is  here  in 
the  plural,  and  is  used  thus  of  the 
outer  loose  garment,  or  cloak,  worn  in 
the  East.  It  is  a  long  piece  of  cloth 
thrown  round  the  shoulders,  and  some- 
times fastened  at  the  neck,  used  also 
as  a  covering  for  the  night.  Here  it 
is  spoken  of  in  the  plural,  as  we  speak 
of  one's  robes,  for  robe.  1"  Four  parts. 
There  were  four  soldiers  employed  on 
such  an  occasion,  two  on  each  side  of 
the  cross,  with  a  centurion,  as  would 
seem,  for  the  officer.  The  garments  of 
the  crucified  one  were  bylaw  the  prop- 
erty of  the  soldiers.  ^  Coat.  This 
was  the  under  garment,  or  vest,  called 


820 


JOHN. 


[Age  33. 


every  soldier  a  part ',  and  also  his 
coat :  now  the  coat  was  without 
seam,  ^  woven  *  from  the  top 
throughout : 

24  They  said  therefore  among 
themselves,  Let  us  not  rend  it, 
but  cast  lots  for  it,  whose  it  shall 
be  :  that  the  scripture  might  be 
fulfilled,  which  saith,  ^  They  parted 
my  raiment  among  them,  and  for 
my  vesture   they  did   cast   lots. 

1  or,  wrought,      a  Ex.  39.  22.      5  Ps,  22. 18. 


the  twiic.  See  Notes  on  Matt.  5  :  41, 
Figure.  It  was  the  toga  ocellata,  or 
hyssina.  It  was  properly  a  priest's 
garment,  and  was  woven  of  linen,  and 
sometimes  of  wool.  See  Jos.  Ant.  3:  7, 
4,  where  Aaron's  vest  is  thus  described. 
This  was  His  own  clothing,  and  it 
would  seem  that  He  went  up  to  the 
crucifixion  with  this  portion  of  the 
priest's  attire,  when  He  was  about  to 
die  as  our  Great  High  Priest.  The 
priest's  garments  were  woven,  and 
such  garments  without  seam  are  still 
woven  in  the  East.  The  tunic  was 
commonly  made  of  two  pieces,  a  front 
and  a  back  piece,  with  the  sides  open 
and  fastened  with  clasps,  or  laced  with 
cords. 

24.  Not  rend  it.  For  this  would  have 
made  the  parts  worthless  to  any  of 
them ;  and  hence  it  was  most  natural 
for  them  to  think  of  casting  lots  for 
it,  so  that  whoever  obtained  it,  might 
have  the  benefit.  The  outer  garment 
was  made  up  of  parts,  as  borders, 
fringes,  &c.,  and  could  easily  be  divi- 
ded. Deut.  12:  12.  Also,  as  it  was  a 
long  piece  of  cloth,  it  could  be  divided 
among  them  with  advantage.  See  Fig- 
ure, Matt.  5  :  41.  T"  That  the  scripture, 
Ps.  22:  19.  Thus  does  the  great  God 
of  Providence  accomplish  His  decrees, 
in  perfect  consistency  with  the  free 
thought  and  choice  of  His  creatures, 
and  by  motives  addressed  to  their  will.' 
He  who  can  thus  use  free  agents  as 
though  they  were  not  free,  must  be  the 
Supreme,  Omnipotent  Jehovah. 


These  things  therefore  the  soldiers 
did. 

^25  Now  there  stood 
by  the  cross  of  Jesus,  his  mother, 
and  his  mother's  sister,  Mary  the 
loife  of  ^  Cleophas,  **  and  Mary 
Magdalene. 

26  When  Jesus  therefore  saw 
his  mother,  and  the  disciple  stand- 
ing by  ^  whom  he  loved,  he  saith 
unto  his  mother.  Woman,  ^  behold 
thy  son  ! 

2or,  Ciojjas.      cLu.24.18.      dc.  13. 23.      ec.  2.4, 


§  154.  The  Jews  mock  at  Jesus  on 
THE  Ckoss.  He  commends  His 
MOTHER  TO  JoHN. — Jerusalem. 

Matt.  Mark.  Luke.        I       John. 

27.39-44  15.29-32  23.35-37  19.25-37 
39-43 1 

25.  This  touching  narrative  is  given 
by  John  only.  Two  of  these  three 
were  looking  on  afar  off,  with  Salome, 
John's  mother,  after  Jesus  had  expired. 
We  can  easily  see  how  as  yet,  while 
He  was  alive  and  able  to  speak,  they 
would  be  found  near  to  the  cross,  and 
within  hearing  of  any  word  that  might 
drop  from  His  lips.  ^  The  wife  of 
Cleophas.  This  Cleophas  is  generally 
thought  to  be  not  the  same  as  one  of 
the  two  travelers  to  Emmavis,  (Luke 
24  :  18.  See  Notes,)  —but  the  father  of 
James  the  less,  and  Joses. 

26.  The  disciple,  &c.  See  ch.  13: 
23.  John  gave  himself  this  title  not 
in  any  vain,  worldly  boast,  but  in  deep 
Christian  gratitude,  glorying  only  in 
the  love  of  Christ,  (Romans  8:  35,) 
"Who  shall  separate  us  from  the  love 
of  Christ."  Rom.  5:  5.  *^Woman.  This 
title  our  Lord  gave  to  His  mother  at 
the  marriage  in  Cana,  when  He  spake 
of  His  office-work  as  separate  from  His 
earthly  relations.  So,  in  this  higher 
sense.  He  declared  that  all  who  did  the 
will  of  His  Father  were  regarded  by 
Him  as  on  the  same  level  with  His 
mother  in  His  affection.  And  here 
His  earthly  relations  with  her  were 
drawing  to  a  close,  and  He  is  about  to 
commend    her   to    another    son,    His 


Age  33.] 


CHAP.  XIX. 


321 


27  Then  saith  lie  to  the  disciple, 
Behold  thy  mother  !  *  And  from 
that  hour  that  disciple  took  her 
unto  his  own  ^  home. 


bosom  disciple,  and  he  calls  her  Woman. 
^  Behold  thi/  Son.  This  refers  to  John. 
There  could  be  no  mistake.  John  was 
the  only  one  of  the  twelve  that  stood 
there ;  and  all  His  relations  to  that  dis- 
ciple would  warrant  this.  It  is  a  double 
charge.  They  were  to  regard  each 
other  in  the  light  of  son  and  mother. 
This  disciple  was  to  take  His  place  in 
the  tender,  sacred  charge  of  His  only 
earthly  parent.  Joseph,  the  husband 
of  Mary,  was  dead.  She  was  a  poor 
widow,  while  John  had  a  home  in 
Jerusalem.  And  not  only  to  John, 
but  to  all  His  true  disciples  was  she 
commended  by  this  dying  act.  We 
find  her  in  their  midst  at  the  prayer- 
meeting.  Acts  1 :  14.  The  sword  of 
keenest  agony  was  now  piercing  her 
soul,  as  Simeon  had  prophesied,  (Luke 
2:  35,)  and  the  Son  that  staid  behind 
at  the  temple,  on  His  first  visit,  and 
let  her  seek  Him  sorrowing,  will  not  be 
behind-hand  now.  He  cannot  forget 
her  future  wants,  even  in  His  dying 
agony.  So  He  commends  the  chm'ch 
to  all  His  loving  disciples,  to  take  care 
of  it  in  His  absence  till  He  come. 
What  a  pattern  of  filial  afi"ection ! 
What  a  Son  was  this,  true  to  His 
Father  in  Heaven,  and  to  His  mother 
on  earth.  Just  ready  to  enter  His  own 
paradise,  yet  not  on  this  account  neg- 
lecting the  future  welfare  of  His  poor, 
comfortless,  afiiicted  parent,  but  provi- 
ding her  a  substitute,  the  best  on  earth. 
We  see  no  more  of  her  in  the  sacred 
narrative,  until  i\\2  meeting  at  Jerusa- 
lem, about  Pentecost.  Acts  1 :  14.  The 
Romanists  will  have  it  that  oiir  Lord 
here  commended  all  His  disciples 
through  John  to  the  patronage  of  His 
mother,  whom  they  call  the  Blessed 
Virgin.  But  in  truth,  just  the  converse 
is  true.  He  commended  her  to  the 
care  of  them  all.  It  was  her  case  that 
He  was  providing  for,  ond  not  theirs. 
What  a  dreadful  impiety  is  it  that 
exalta  Mary  above  Jesus — makes  her 


Tf  28  After  this,  Jesus, 
knowing  that  all  things  were  now 
accomplished,  that  the  scripture  ° 
might  be  fulfilled,  saith,  I  thirst. 

cPs.69.21. 

to  be  as  holy  in  her  birth  as  He  was — 
makes  her  to  be  a  goddess — and  then 
goes  to  her  rather  than  to  Him  in 
prayer,  so  making  Him  to  be  7io  God. 

27.  From  that  hour.  Some  suppose 
that  John  immediately  left  the  spot 
with  her,  and  that  so  she  was  spared 
from  beholding  the  painful  scenes 
which  followed.  The  women  retired 
and  were  looking  on  afar  oflf.  But  in  vs. 
35,  John  seems  to  have  been  present, 
though  he  may  have  returned.  Mary 
is  not  mentioned  among  the  witnesses 
of  His  death,  f  Home.  Literally — 
to  his  oivn  things  —  as  possessions — 
home — meaning  that  he  took  her  to  be 
sharer  with  him  in  all  the  temporal  com- 
forts that  he  had.  It  has  been  inferred 
that  John  had  a  comfortable  living. 
He  had  some  property  and  home,  it 
would  seem  most  probably  in  Jerusa- 
lem— to  which  he  took  Mary.  There 
is  a  tradition  of  the  seventh  century 
that  she  lived  with  John,  at  Ephesus, 
and  died  there  at  a  very  great  age. 
The  Romanists  pretend  to  show  her 
sepulchre  at  Jerusalem. 

g  155.    Darkness  prevails.     Christ 
EXPIRES  ON  THE  Cross. — Jerusalem. 

Matt.         I       Mark.        I       Luke.        )        John. 

27.  45-50]  15.33-37 1 23.44-46 i  1 9.28-30 

28.  Accomjjlished  —  finished  — the 
same  word  as  is  used  in  vs.  30,  "/i  is 
Ji/iished.'"  ^  That  the  Scripture.  Not 
that  our  Lord  said  these  words  merely  to 
fulfill  the  Scriptures,  but  this  thirst  and 
His  outcry  were  so  ordered  as  to  bring 
about  this  accomplishment.  The  pas- 
sage is  in  Ps.  09 :  22.  The  words 
are  here  recognized  as  a  predicting 
Christ,  and  we  are  bound  to  conclude 
that  they  were  so  intended  and  re- 
corded by  the  Spirit.  ^  /  thirst.  The 
cry  "  My  God,  my  God,  why  hrst  thou 
forsaken  me" — which  Matthew  and 
Mark  give,  was  probably  uttered  in  the 
meantime,  when  the  three  hours'  dark- 
ness  also   took  place.     See  Notes   on 


322 


JOHN. 


[Age  33. 


29  Now  there  was  set  a  vessel 
full  of  vinegar  :  and  they  filled  a 
sponge  with  vinegar,  and  put  it 
upon  hyssop,  and  put  it  to  his 
mouth. 

30  When  Jesus  therefore  had 
received  the  vinegar,  he  said.  It 
""is  finished:  and  he  bowed  his 
head,  and  gave  ^  up  the  ghost. 

If  31  The  Jews  there- 
fore, because  it  was  the  Prepara- 
tion, °  that  the  bodies  should  not 
remain  ^  upon  the  cross  on  the  sab- 

ac.  17.  4.  6  Is.  53. 10, 12.  He.  2.14, 15.  ever.  42. 
riDe.21.23. 

3Ialthexv  and  Mark.  They  mention  the 
fact  that  the  vinegnr  was  offered,  and 
this  statement  of  John  throws  light 
upon  it.  Observe — The  rich  man  in 
torment  cries  out  with  "thirst" — 
and  Christ  on  the  cross  suffers 
"thibst."  It  is  an  anguish  which 
expresses  the  utmost  extreme  of  desti- 
tution, and  the  sharpest  suffering  of 
tlie  soul.  See  Notes  on  3Iattheio  27  : 
48. 

30.  It  is  finished. — His  sacrificial 
death,  and  all  that  was  involved  in  it 
of  His  expiatory  AVork.  See  vs.  28. 
His  whole  coui-se  of  obedience  was  now 
brought  to  a  close.  His  fulfillment  of 
the  Divine  purposes,  and  of  His  com- 
mission from  the  Father,  so  far  as  they 
looked  to  His  death,  was  finished.  His 
woi'k  of  mediation  on  earth — His  ful- 
fillment of  predictions,  types,  and 
shadows,  pointing  to  Him  as  the  Mes- 
siah, was  finished.  His  suffering, 
wlilch  began  at  Bethlehem,  was  now 
finished  on  the  cross.  His  conflict 
with  the  powers  of  darkness  was  now 
finished,  and  He  is  ready  to  triumph 
over  them,  nailing  them  to  the  cross, 
as  those  who  were  really  crucified. 
His  expiatory  life  He  is  just  now  to 
finish  by  His  expiatory  death.  T[  He 
gave  up  the  ghost.  Surrendered  His 
Spirit  to  the  Father.  Thus  He  was 
obedient  unto  (to  the  extent  of)  death. 
Here  the  other  Evangelists  narrate  the 
rending  of  the  Temple  vail. 


bath-day,  (for  « that  sabbath-day 
was  an  high  day,)  besought  Pilate 
that  their  legs  might  be  broken, 
and  that  they  might  be  taken 
away. 

32  Then  came  the  soldiers  and 
brake  the  legs  of  the  first,  and  of 
the  other  which  was  crucified  with 
him. 

33  But  when  they  came  to  Jesus, 
and  saw  that  he  was  dead  already, 
they  brake  not  his  legs  : 

34  But  one  of  the  soldiers  with 


157.  The  taking  down  from  the 
Cross — The  Burial. — Jerusalem, 

Sixth  day  of  the  week. 
Jfatt.        I         Mark.       |         Luke.       I         John. 


27.  57-61  15.  42-4  < 


5.50-56119.31-42 


31.  The  preparation.  See  Notes  on 
Mark  15:  25.  See  vs.  42.  ^  An  high 
day.  Literally — A  great  day.  "  There 
was  a  high  day  on  that  Sabbath." 
Some  think  that  this  is  so  called,  as 
having  fallen  on  the  first  day  of  un- 
leavened bread,  and  so  forming  a  kind 
of  double  Sabbath.  But  if  the  first 
day  of  the  feast  fell  on  a  Sabbath,  so 
would  also  the  last,  which  on  this 
ground  would  be  equally  great.  It 
was  more  likely  the  second  day  of  un- 
leavened bread — the  day  on  which  the 
paschal  feast  properly  commenced — 
and  the  Sabbatli  was  called  great,  be- 
cause occurring  during  the  Passover, 
and  the  only  one. 

32.  Break  the  legs.  This  was  usually 
done  with  clubs,  or  an  iron  mallet,  just 
above  the  ankle,  after  which  a  blow 
on  the  breast  put  an  end  to  the  suner- 
er's  life.  Lactayitius,  JJiv.  Inst.  4 :  28. 
Observe — How  shockingly  false-heart- 
ed may  a  mere  formalism  in  religion 
be.  So  eager  for  the  observance  of 
the  Sabbath  in  the  outwartl  show, 
while  crucifying  the  Lord  of  glory  and 
the  Lord  also  of  the  Sabbath  day  ! 

33.  Dead  already.  And  He  was  even 
*'  slain  from  the  foundation  of  the 
tcorld." 

34.  It  is  not  stated  that  the  thieves 


Age  33.] 


CHAP.  XTX. 


323 


a  spear  pierced  his  side,  and  fortli- 
■with  came  there  out  blood  '^  and 
water.  *» 

35  And  "  he  that  saw  it  bare  re- 
cord, and  his  record  is  true ;  and 
he  knoweth  that  he  saith  true,  that 
ye  might  believe. 

36  For  these  things  were  done, 
that  the  scripture  ^  should  be  ful- 

aHe.  9  22.  23.  IJno.  5.  6,  8.  6  1Pe.3.  21.  clJno. 
1.1-3.         d  Ex.  12.46.     Nu.9. 12.     Ps.34.20. 

■were  thus  pierced,  and  we  suppose 
they  were  not.  This  was  instead  of 
breaking  the  legs,  and  was  to  make 
sure  of  His  death.  The  term  means 
to  Te7id — then  to  pierce  deeply.  As  the 
soldiers  would  make  sure  of  His  death, 
so  the  Holy  Spirit  would  assure  us  of 
the  full  proof  of  His  death,  that  none 
may  say  that  our  Lord  was  not  really 
dead  at  all,  but  only  faint,  and  mis- 
taken for  dead — and  that  hence  His 
resurrection  was  not  supernatural.  It 
is  abundantly  proved  from  medical  tes- 
timony that  He  could  not  have  lived 
after  this  spear-wound.  From  the 
position,  it  must  have  been  on  the  left 
side.  T[  Blood  and  water.  Some  have 
judged  this  miraculous ;  but  learned 
medical  investigation  has  shown  that 
this  was  the  lymph  of  the  pericardium 
or  covering  of  the  heart,  or  the  watery 
blood  of  the  pleura,  which  follows  a 
mortal  wound.  See  the  treatise  of 
C.  F.  F.  Gruner,  Halle,  1805.  It  is 
not  said  that  this  was  a  stream,  as 
many  imagine,  but  an  oozing  that 
issued  from  a  mortal  wound,  and  which 
is  often  secreted  as  a  result  of  long- 
continued  and  intense  agony.  "  It  is 
one  of  the  last  phenomena  of  waning 
life."  Encyc.  Metrop.  Hydrop.  Per. 
The  Evangelist  speaks  of  it  as  most 
remarkable.  The  infliction  of  this 
death-wound  was  an  important  point 
of  evidence  for  all  time  as  to  Christ's 
death  and  Resurrection.  There  were 
also  those  in  this  Apostle's  time  who 
held  that  Jesus  was  only  an  apparition, 
and  had  not  a  real  body.  This  testi- 
mony may  have  been  intended  also  for 
them. 

85.  John  thus  expressly  calls  atten- 


filled,  A  bone  of  him  shall  not  be 
broken. 

37  And  again  another  scripture® 
saith,  They  shall  look  on  him 
whom  they  pierced. 

38  And  after  this,  Joseph  of 
Arimathea  (being  a  disciple  of 
Jesus,  but  secretly,  for  foar  ^  of  the 
Jews)    besought   Pilate    that   he 


Zee.  12. 10.    Ee.  ] 


/C.9.22;  12.42. 


tion  to  this  testimony  as  that  of  an  eye 
u-itness,  and  presses  the  truth.  Observe 
— Our  faith  weeps,  yet  triumphs,  as  it 
sees  the  death-blow  fall  upon  our  Sub- 
stitute, for  in  this  we  see  our  release. 
The  paschal  lamb  was  pierced  with  two 
spits  of  pomegranate  wood,  running 
crossicise,  and  so  was  roasted.  The  term 
for  this  mode  of  roasting,  in  zVrabic,  is 
to  crucify.     Jahn's  Arch.  §  142. 

36.  For.  This  is  a  strong  reason 
for  believing,  beyond  the  testimony  of 
an  eye-witness,  viz  : — the  evident  ful- 
fillment of  the  type.  *i\  Broken.  This 
is  a  quotation  from  Exod.  12:  46, 
which  was  written  of  the  paschal-lamb. 
The  event  here  fulfilled  that,  as  it  was 
tj'picul,  and  so  far  prophetic  of  this. 
So  did  the  minute  arrangements  of  the 
earliest  Mosaic  ordinances  look  forward 
through  ages,  to  Christ. 

37.  Pierced.  This  passage  is  found 
in  Zech.  12  :  10.  The  Septuagini  trans- 
lators, not  able  to  see  how  this  could 
refer  to  God,  took  the  sense  to  be 
"  ichoni  they  despised.^'  John,  however, 
here  intentionally  quotes  from  the 
Hebrew,  instead  of  from  the  transla- 
tion in  his  own  tongue,  and  the  Holy 
Spirit  through  him  here  corrects  th3 
previous  misapprehension,  by  giving 
the  true  sense,  and  pointing  to  the  ful- 
fillment in  this  event.  In  this  term 
lay  the  fulfillment.  The  piercing  was 
fulfilled  ;  and  though  the  looking  on 
Him  was  then  in  part  fulfilled,  the 
greater  accomplishment  remains,  when 
the  believing  Jews  shall  look  on  Him 
by  faith,  and  the  unbelieving  (Rev.  1 : 
7,)  with  the  conviction  of  the  last 
day. 

38.  Secretly.     Literally — concealed— 


S24 


JOHN. 


[Age  38. 


miglit  take  away  the  body  of 
Jesus :  and  Pilate  gave  him  leave. 
He  came  therefore;  and  took  the 
body  of  Jesus. 

39  And  there  came  also  ""  Nico- 
demus,  (which  at  the  first  came  to 
Jesus  by  night,)  and  ^  brought  a 
mixture  of  myrrh  and  aloes, 
about  an  hundred  pounds  weight. 

a  c.  3. 1,2;"  7.  50.         6  2  Ch.  16. 14. 

hid.  Mark  (ch.  15:  43,)  shows  us  a 
reason  for  the  mention  of  this,  viz : 
that  the  death  of  Christ  gave  him  bold- 
ness— ''he  went  in  ioMy  unto  Pilate, 
and  begged  the  body  of  Jesus."  So, 
also,  was  it  with  Nicodemus,  who  at 
first  came  to  Jesus  hy  night,  vs.  39. 

39.  Myrrh.  This  is  not  the  usual 
term  for  myrrh,  and  it  is  thought  to  be 
a  gum  from  a  tree  in  Arabia.  This 
mixture  was  probably  not  in  a  liquid 
state,  but  pulverized,  as  would  appear 
from  the  weight,  (100  pounds  troy.) 
The  body  was  wrapped  in  these  spices, 
as  there  Ts^as  not  time  to  do  more,  and 
this  would  be  sufficient  until  after  the 
Sabbath,  for  they  had  no  thought  of 
His  rising.  The  Jewish  law  was  very 
rigorous  in  regard  to  the  observance 
of  the  Sabbath.  But  we  Christians 
may  anoint  Christ's  body,  and  may 
serve  the  Church,  (which  is  His  body,) 
on  the  Sabbath  day,  and  at  all  times. 
As  to  the  very  great  quantity  of  spices 
brought,  it  was  only  the  greater  honor 
paid  to  the  dead  to  bring  an  abun- 
dance, and  according  to  their  custom, 
great  quantities  were  burnt  to  perfume 
the  chamber,  and  especially  to  pay 
unusual  respect. 

40.  See  Notes  on  Matt,  and  [fiyure,) 
Mark  15:  44.  For  the  mode  of 
embalming,  see  Notes,  ch.  11:  44.  Mark 
expressly  tells  us  that  the  linen  used 
for  the  wrapping  of  our  Lord,  was^^ze 
linen.  Ch.  15:  46.  The  coarse  cloth 
was  probably  used  to  fold  the  spices 
upon  the  bodj^  and  an  outer  wrapper 
of  finer  material  was  folded  over  all. 
So  the  language  of  John  implies, 
"AVouud  it  (the  body)  in  linen  clothts, 
uith  the  spices." 


40  Then  took  they  the  body  of 
Jesus,  and  wound  "  it  in  linen 
clothes  with  the  spices,  as  the 
manner  of  the  Jews  is  to  bury. 

41  Now  in  the  place  where  he 
was  crucified  there  was  a  garden , 
and  in  the  garden  a  new  sepulchre, 
wherein  was  never  man  yet  laid. 

42  There  ^  laid  they  Jesus  there- 


I 


d  Is.  53.  9.    1  Cor.  15. 4. 


41.  John  is  more  particular  in  this 
interesting  statement  than  the  other 
Evangelists.  He  tells  us  that  the 
garden  was  in,  or  near  to  Calvary.  Of 
course,  therefore,  it  was  Avell  known, 
as  being  so  immediately  outside  the 
city,  and  Jesus  Avas  not  buried  in  a 
corner,  to  practice  a  cheat  in  regard 
to  His  resurrection.  The  Jews  yet 
bury  very  near  the  city,  and  rows  of 
grave-stones,  flat  upon  the  ground,  may 
be  seen  along  the  slope  and  in  the 
valley  of  Jehoshaphat.  If  A  neiv  sepul- 
chre.  This  is  further  stated,  and  it 
shows  that  there  could  have  been  no 
mistake  about  the  same  body  having 
risen,  which  was  laid  in  the  grave — as 
no  other  h;id  ever  been  laid  there.  See 
Notes  on  Matt.  1  To  bnry.  The  terra 
means  to  wrap  in  bandages  with  spices, 
and  thus  prepare  the  body  for  the 
tomb.  It  has  been  abundaLtly  shown 
that  the  varieties  in  these  four  accounts 
of  different  Evangelists  are  only  such 
as  are  natural,  and  such  as  strongly 
confirm  the  great  facts  to  which  they 
all  testify.  These  different  narratives 
could  be  most  perfectly  harmonized  if 
we  knew  all  the  particulars.  But  in 
so  brief  and  condensed  a  statement, 
where  each  is  giving  the  narrative 
from  his  own  point  of  view,  and  with 
his  own  particular  object  in  reference 
to  those  for  whom  he  immediately 
wrote,  it  would  be  strange  if  they  did 
not  so  vary.  They  do  not  contradict. 
Yet  often  such  short  imperfect  accounts 
will  seem  contradictory  just  for  lack 
of  the  filling  up,  which  would  reconcile 
the  whole.  Skeptics  would  have  said 
that  they  copied  from  each  other,  if 
all  had  given  precisely  the  same  uc- 


Age  38.] 


CHAP.  XX. 


826 


fore,  because  *  of  the  Jews'  pre- 
paration-<:Z«y ;  for  the  sepulchre 
was  nigh  at  hand. 

CPIAPTER  XX. 

T  mHE  "  first  day  of 

JL  the  week  cometh 

Mary  Magdalene   early,  when  it 

was  yet  dark,  unto  the  sepulchre, 

aver.  31.        6  Matt.  28.1,  &c.     Mar.  16.1,  &c.    Lu. 
24. 1,  &c. 

count.  Yet  they  use  the  variations 
now  to  try  and  prove  them  contradic- 
tory. John  makes  no  mention  of  the 
•watch  that  was  set  at  the  Pharisees' 
request.  The  attempts  they  made  to 
shut  up  the  body  in  the  sepulchre, 
were  controlled  by  God  to  increase  the 
miraculous  evidences  of  the  resurrec- 
tion, which  was  to  be  preached  as  a 
fundamental  doctrine.  8ee,  Matt. 


This  figure  gives  a  view  of  the  build- 
ing now  standing  over  what  is  called 
the  Holy  Sepulchre.  It  is  within  the 
church  of  that  name,  and  covers  the 
supposed  tomb  of  Joseph  where  Jesus 
lay.  Thrupp,  in  his  late  work — '■'■Anci- 
ent Jerusalem,  its  Topography,''^  &c. — 
shows  that  the  rocky  knoll  near  to  this 
site,  rising  suddenly  some  fourteen  feet 
in  lieight,  answers  well  to  the  site  of 
Calvary  or  Golgotha,  and  must  have 
been  a  prominent  feature  familiar  to 
the  people,  and  was  located  some  two 
hundred  and  fifty  yards  from  the  city 
wall.  The  sepulchre  we  found  to  be 
so  stripped  of  any  natural  features, 
that  we  could  form  no  clear  idea  of  its 
original  state.  Indeed,  it  has  become 
28 


and  seeth  the  stone  taken  away 
from  the  sepulchre. 

2  Then  she  runneth,  and  cometh 
to  Simon  Peter,  and  to  the  other 
disciple  whom  "  Jesus  loved,  and 
saith  unto  them,  They  have  taken 
away  the  Lord  out  of  the  sepulchre, 
and  we  know  not  where  they  have 
laid  him. 

cc.13.23;  19.26;  21.7,24. 


a  marble  shrine  of  superstition  instead 
of  a  sacred  tomb.  See  Notes  on  Luke 
23:   33. 

PART  IX. 

Our  Lord's  Resurrection,  and 
His  subsequent  appea rings,  and 
His  Ascension. 

Time,   Forty   Days. 

CHAPTER  XX. 

§  IGO.  Visit  of  the  Women  to  the 
Sepulchre.  Mary  Magdalene  re- 
turns.— Jerusalem. 

First  day  of  the  week. 
Matt.  I  Mark.  I  Luke.      I      John, 

28:  1.    I  16:  2-4.    |  24:  1-3.  {20:1,2 

1.  The  first  day.  See  Notes  on  3fatt. 
28:  1.  IF  When  it  tvas  yet  dark.  This 
clause  of  John  expresses  more  exactly 
the  fact  noted  by  the  other  Evange- 
lists— that  it  was  very  early.  It  was 
twilight — at  the  first  glimmering  of 
dawn.  See  explanation  in  Notes  on 
Mark  16 :  1-4.  Different  groups  of 
the  women  probably  arrived  at  differ- 
ent moments  at  the  Sepulchre,  and 
Mary  Magdalene,  "last  at  the  cross," 
would  seem  to  have  been  first  at  the 
tomb.  If  Rolled  away.  The  ether 
Evangelists  notice  this,  but  Matthew 
alone  tells  how  it  was  done. 

2.  John  alone  gives  us  these  facts, 
as  to  Mary's  hastening  back  to  Jeru- 
salem, in  her  first  surprise,  to  tell  the 
anxious,  doubting  Peter  and  John  of 
what  she  had  seen,  and  of  what  she 
feared.  The  other  Evangelists  here 
give  the  vision  of  angels  by  the  other 
women  in  the  sepulchre.     Mary  hur- 


320 


JOHN. 


[Age  33. 


3  Peter  ^  therefore 
went  forth,  and  that  other  disciple, 
and  came  to  the  sepulchre. 

4  So  they  ran  both  together  : 
and  the  other  disciple  did  outrun^ 
Peter,  and  came  tirst  to  the  se- 
pulchre. 

5  And  he,  stooping  down,  and 
looking  in,  saw  the  linen  clothes  ° 
lying ;  yat  went  he  not  in. 

6  Then  cometh  Simon  Peter  fol- 
lowing him,  and  went  into  the 
sepulchre,  and  seeth  the  linen 
clothes  lie ; 


ried  back  to  the  sepulchre,  meanwhile, 
and  saw  the  angels,  and  was  the  first 
who  saw  the  Master.  Mark  16:  9.  See 
the  full  explanation.  Notes  on  Mark 
16:  9.  Observe — That  in  John's 
jiarrative,  his  object  is  to  give  an  ac- 
count of  Mary  Magdalene,  as  the  prin- 
cipal character.  Hence  he  mentions 
her  quite  alone. 

§  163.    Peter  and  John  run  to  the 
Sepulchre. — Jerusalem. 

Matt.      I  Mark.        I        Luke.        I      John. 

I  I  24:   12.  120.3-10 

3.  Peter.  Luke  speaks  only  of  Pe- 
ter's going,  but  John  here  relates  that 
he  himself  accompanied  him,  which 
makes  his  witness  the  more  credible. 

4,  5.  Did  outrun.  Literally — Ran 
before  more  quickly.  Showing  probably 
that  it  was  not  with  greater  earnest- 
ness, but  with  greater  speed.  For  the 
impulsive  Peter  rushed  in,  while  John, 
either  for  reverence  or  for  modesty,  or 
for  fear  of  pollution,  did  not  at  first 
enter.  How  lively  and  natural  is  this 
description.  "What  is  not  related  is 
as  full  of  truth  as  that  Avhich  is." 

6,  7.  Alford  remarks  that  "we  seem 
to  hear  the  very  voice  of  Peter,  de- 
scribing to  his  companion  the  inner 
state  of  the  tomb."  This  orderly 
arrangement  of  the  clothes  was  enough 
to  satisfy  them  that  the  grave  had  not 
been  entered  by  thieves,  for  such  rude 
handling  would  have  left  everything  in 
confusion. 

8.  John  was  doubtless  attracted  to 


7  And  the  napkin,  ^  that  was 
about  his  head,  not  lying  with 
the  linen  clothes,  but  wrapped 
together  in  a  place  by  itself. 

8  Then  went  in  also  that  other 
disciple  which  came  first  to  the  se- 
pulchre, and  he  saw,  and  believed. 

9  For  as  yet  they  knew  not  the  ® 
scripture,  that  he  must  rise  again 
from  the  dead. 

10  Then  the  disciples  went  away 
again  unto  their  own  home. 

Tf  11  But  Mary  stood 
without  at  the  sepulchre,  weeping : 

dc.W.U.        ePs.  16. 10.     Ac.  2.  25-31  ;   13.  34,35 

the  inside  by  Peter's  animated  account 
of  what  he  beheld  there.  Tf  Believed. 
It  is  thus  distinctly  stated  that  the 
efi'ect  of  all  that  John  saw  was  to  con- 
vince him  of  the  fact  that  Christ  had 
"risen  as  He  said."  This  is  the  sense 
in  which  John  uses  the  word  believe. 
If  he  had  meant  only  tliat  he  believed 
what  Mary  Magdalene  said,  the  lan- 
guage would  probably  have  been  so 
restricted.  He  says  nothing  of  Peter, 
and  this  is  probabl}^  from  delicacy,  as 
we  must  infer  from  Luke's  account  of 
Peter's  departure,  that  that  Apostle's 
mind  was  not  set  at  rest.  Luke  24:  12. 
"  He  departed,  xcondering  in  himself  at 
that  which  was  come  to  pass." 

9.  This  is  thrown  in  here,  to  show 
the  state  of  the  case.  John  believed 
merely  from  the  evidence  of  his  senses, 
not  from  the  clear  understanding,  or 
full  force  of  the  scripture.  For  as 
yet  neither  of  them  were  moved  by  the 
sense  of  scripture  to  expect  any  such 
thing.  Many  passages  of  the  Old  Tes- 
tament foretold  His  deatli  and  subse- 
quent exaltation  and  glorification.  Isa. 
53,  So  Ps.  2:7;  compare  Acts  13 : 
33.  Ps.  16:  9,  10;  compare  Acts  2: 
25-32. 
I  164.  Our  Lord  is    seen   by   Mary 

Magdalene  at  the  Sepulchre, — 

Jerusalein. 

JIatt.      I  M.Trk.  I      Luke.      I  John. 

I  16:  9-11,  I  I  20:  11-18 

11.  This  shows  that  Mary  retui'ned 

immediately  after  notifying  Peter  and 


Age  33.] 


CHAP.  XX. 


827 


and  as  she  wept,  she  stooped  down, 
and  looked  *  into  the  sepulchre, 

12  And  seeth  two  angels  in  white, 
sitting,  the  one  at  the  head,  and 
the  other  at  the  feet,  where  the 
body  of  Jesus  had  lain. 

13  And  they  say  unto  her,  Wo- 
man, why  weepest  thou  ?  She 
saith  unto  them,  Because  they 
have  taken  away  my  Lord,  and  I 


John.  She  was  full  of  anxiety  .ind 
grief,  not  expecting  what  joy  was  in 
store  for  her,  or  how  near  to  her  was 
the  Master. 

12.  Two  angels.  Luke  speaks  of  two 
angels,  as  seen  by  the  women  outside 
the  sepulchre.  Now  they  were  within, 
and  were  seen  by  Mary  as  she  looked 
into  the  chamber. 

13.  Why  u-eepest  tJiou  ?  Comforting 
angels  were  these,  gracious  heralds  of 
the  Master  and  of  His  message,  for 
they  ask  the  same  tender,  sympathizing 
question  which  He  puts  to  her  the  next 
moment,  vs.  15.  What  wonder  if  the 
heavenly  hosts  were  often  visible  on 
this  great  day,  and  in  various  circum- 
Btances  were  publishing  this  great  fun- 
damental truth  of  the  new  dispensation? 
^'■He  is  rism  as  He  said.''  ^  Because. 
"While  the  other  women  were  terrified, 
!Mary  seems  to  have  had  no  fear,  so 
wholly  was  she  taken  up  with  her  great 
desire  of  finding  her  Lord.  She  was 
ready  to  brave  more  heroically  than 
ever  all  danger,  if  she  might  only  find 
His  corpse.  She  may  have  thought 
that  some  of  the  other  disciples  had 
removed  the  body  from  this  sepulchre, 
where  it  was  deposited  hastily  before 
the  Sabbath.  There  seems  at  least  to 
have  been  an  understanding  among 
them  that  the  embalming,  which  had 
only  been  commenced,  should  be  com- 
pleted after  the  Sabbath. 

14.  Kneio  not.  She  did  not  expect 
any  such  thing  as  to  find  Him  alive, 
and  therefore  she  would  not  be  likely 
to  know  Him,  at  the  first.  Or,  as 
another  suggests,  "her  tears  wove  a 


know  not  where  they  have  laid 
him. 

1-4  And  when  she  had  thus  said, 
she  turned  herself  back,  and  ^  saw 
Jesus  standing,  and  knew  not  ° 
that  it  was  Jesus. 

15  Jesus  saith  unto  her,  Woman, 
why  weepest  thou  ?  whom  seekest 
thou?  She,  supposing  him  to  be 
the  gardener,  saith  unto  him.  Sir, 


5  Matt.  28.9.    Mar.  16. 


veil  which  concealed  Him  who  stood 
before  her." 

15.  Why  iceepest  thou?  How  diflfer- 
ent  are  these  words  as  spoken  b}^  Jesus 
from  the  same  words  spoken  even  by 
His  angels.  Friends  often  ask  the 
same  thing,  in  our  moments  of  anguish. 
But  they  can  give  no  relief,  and  no  ai'- 
guments  of  theirs  can  cure  the  inward 
wound.  But  our  blessed  Lord  reveals 
Himself  in  words  of  grace  that  go  to  the 
heart's  wound,  and  wonderfully  heal. 
^  Whom  seekest  thou.  Thus  the  ado- 
rable Saviour  would  draw  her  out  to 
tell  what  she  wants  and  whom  she 
seeks  for.  So  pleased  is  He  to  hear 
any  poor  sinner  say,  '•/  seek  Jesus." 
So  ready  is  He  at  the  moment  to  say, 
/  am  He — not  as  He  said  it  to  the  band 
of  Judas,  to  drive  them  backward  to 
the  ground — but  in  tones  of  infinite 
tenderness  to  draw  them  unto  Him. 
So  ready  is  He  to  show  Himself,  and 
to  show  that  He  has  all  that  is  sought 
for — all  that  the  seeking  soul  can 
possibly  want.  ^  She  supposing.  Alas  ! 
how  ready  are  we  to  mistake  Him  for 
another  I  to  be  infinitely  lowering  Him 
in  our  view — to  think  He  is  only  some 
one  like  ourselves — some  one  having 
no  more  poAver  than  ourselves  to  give 
the  needed  peace,  and  bring  the  needed 
salvation.  Jesus,  mistaken  for  the 
gardener!  But  Observe — It  is  Jesus, 
nevertheless.  Yesl  ^lary,  though  you 
do  Him  such  indignity  and  discredit  as 
to  take  PHm  for  a  gardener,  and  Hi.s 
gracious  words  for  those  of  a  common 
day  laborer,  it  is  Jesus  just  as  truly  as 
though  you  now  recognized  Him.  A 
gardener   He  is,  indeed!    and  "thje 


828 


JOHN. 


[Age  33. 


if  thou  have  borne  him  hence,  tell 
me  where  thou  hast  laid  him,  and 
^  I  will  take  him  away. 
16  Jesus  fc^aith  unto  her,  Mary. '' 

aCa.3.  2.        6  Is.  43. 1.    c.  10.  3. 


gardener,''^  watching  at  earliest  morn- 
ing to  expose  this  tender,  delicate 
plant  of  His  to  the  rising  sun,  and 
to  prepare  it  for  blooming  in  the  para- 
dise of  God.  ^  I icill  take  Jlim.  Ah! 
this  is  what  the  Saviour  wishes  to  hear 
from  His  gi-ieving,  desponding  disciple. 
You  will  take  Him  away,  will  you? 
will  carry  in  your  arms  that  precious 
corpse  which  you  have  already  handled 
at  the  cross  and  the  burial !  You  will 
bear  it  joyously  and  triumphantly  to 
some  sacred  retreat  where  it  may  be 
safe.  This  is  enough,  "Whosoever 
will,  let  him  take."  "Then  shall  ye 
know  if  ye  follow  on  to  know  the  Lord." 
How  happy  is  the  Saviour  now,  Avhen 
you  have  so  freely  expressed  your  lon- 
ging desires  after  Him,  to  reveal  Him- 
self at  once — as  the  very  one  whom 
your  soul  loveth.  Your  beloved  is 
near  you,  though  you  have  thought 
Him  afar  off.  Whoever  sought  and 
did  not  find  ?  But  oh !  instead  of  find- 
ing Him  a  corpse,  you  shall  find  Him 
a  risen,  living,  glorious  Redeemer. 
Weeping  may  endure  for  a  night,  but 
joy  Cometh  in  the  morning! 

IG.  Mary.  He  revealed  Himself  by 
showing  His  recognition  of  her  ?  It  is 
when  we  find  that  the  Master  knoAvs 
us — recognizes  us — calls  us  by  name — 
shows  His  personal  attention  and  sym- 
pathy, that  we  know  Him,  and  are 
able  to  answer,  "Master."  So  He 
revealed  Himself  to  Zaccheus,  by  call- 
ing him  out  in  the  crowd,  though 
posted  up  where  he  seemed  to  be  qvxite 
out  of  the  v/ay  of  His  notice.  So  the 
Saviour  always  shows  to  every  seeking 
sinner,  that  He  is  out  seeking  him. 
Every  inquirer,  like  Mary  and  Zac- 
cheus, shall  find  himself  more  sought 
than  seeking.  Christ  is  seeking  them 
more  than  they  are  seeking  Him. 
Christ  utters  only  one  word !  But 
what  a  power  goes  with  it,  when  that 
word  is  her  own  name  and  shows  how 
He  knows  her — cares  for  her — seeks 


She  turned  <=  herself,   and  saith 
unto  him,  Rabboni;  which  is  to 
say,  Master. 
17  Jesus  saith  unto  her.  Touch 


her — rejoices  in  finding  her,  as  much 
as  she  can  rejoice  at  finding  Him — 
owns  her  as  His — and  has  a  heart  full 
of  love  for  her — all  uttering  itself  in 
her  familiar  name.  T[  She  turned  her- 
self. However  she  had  ^'turned  herself 
back^^  before,  (vs.  14.)  now  she  turned 
more  entirely.  No  turning  of  the  soul 
is  full  and  true,  till  Christ  is  heard 
calling — calling  the  very  person  by 
name.  The  Saviour's  call  of  grace  and 
salvation  recognized  in  the  pospel,  is 
what  we  need  to  hear,  in  order  to  gen- 
uine "  repentance  unto  life."  We  must 
have  an  "  apprehension  of  the  mei'cy 
of  God  in  Christ,"  before  we  shall  find 
encouragement  to  turn  from  sin  unto 
God,  with  cheerful  purposes  of  obedi- 
ence. ^  Rabboni.  How  true  hearted 
is  this.  A  whole  world  of  emotion  and 
of  devotion  in  a  word.  This  one  word 
is  a  recognition  of  Christ,  as  what  He 
claims  to  be — a  Personal,  Living,  Risen 
Saviour — the  accepted  sacrifice — the 
triumphant  Redeemer  who  has  died  for 
us — is  risen  for  us — our  Prophet  and 
King  as  well  as  our  Priest.  This  one 
word  involves  a  profession  of  Christ  and 
a  profession  of  His  discipleship,  better 
than  many  empty  formularies  pronoun- 
ced only  with  the  lips.  \  Which  is  to 
say.  After  all  it  shall  be  every  thing 
to  have  the  Spirit's  interpretation  cf 
what  Ave  say  in  our  profession.  What 
does  it  really  mean  ?  Here  the  Evan- 
gelist gives  us  the  Sj^ro-Chaldaic  word 
which  she  used,  (as  that  language  Avas 
then  spoken, )  interpreted  into  the  Greek 
word,  meaning  Teacher.  But  Avhen  Ave 
see  our  Avords  of  profession  interpreted 
from  our  common  forms,  into  the  true 
language  of  the  heart,  what  will  that 
language  be  ? 

'•  AVhat  a  change  His  word  can  make 
Turning  darkness  into  day. 

Ye  who  weep  for  Jesus'  sake 
He  can  drive  your  fears  aAvay." 

17.   Touch  me  not.     It  would   seem 
that  she  at  once,  with  the  word  Mas- 


Age  33.] 


CHAP.  XX. 


329 


me  not ;  for  I  am  not  yet  ascend- 
ed to  my  Father :  but  go  to  my 
*  brethren,  and  say  unto  them,  '^  I 
ascend  unto  my  Father,  and  °  your 
Father ;  and  to  my  ^  God,  and 
your  ^  Grod. 

18  Mary  Magdalene  came  ^  and 
told  the  disciples  that  she  had 
seen  the  Lord,  and  that  he  had 
spoken  these  things  unto  her. 

^  19  Then  ^  the  same 

a  Ps,  22.  22.  Ro.  8.  29.  He.  2. 11.  5  c.  16.  28.  c  Ro. 
8,14.15.  2  Cor.  6. 18.  Ga,  3.  26;  4.  6,  7.  dEp.l.  17. 
c  Ge.  17.  7,  8.  Ps.  43.  4,  5  ;  48.  14.  Is.  41.  10.  Je.  31.  33. 
Eze.  36.  28.    Zee.  13.  9.   He.  11.  16.    Re.  21.  3. 


ter,  threw  her  arms  around  Him — 
^^  held  Him  by  the  feet  and  zcorshiped 
Him"  as  the  other  women  did.  See 
Matthew  28:  9.  He  saw  that  she 
thought  now  only  of  cleaving  to  Him, 
and  not  letting  Him  go — thinking  no 
further  than  of  having  found  her 
buried  and  lost  Master,  and  of  being 
admitted  again  to  the  enjoyment  of 
His  bodily  presence,  as  before  His 
death.  He  therefore  reminds  her  of 
His  work — bids  her  not  to  touch  Him — 
not  to  think  of  a  mere  visible  commu- 
nion— not  to  detain  Him  by  these  de- 
monstrations of  affection — for  He  is  to 
rise  to  Heaven,  as  He  said — is  to 
ascend  to  His  Father — and  that  will 
be  the  opportunity  for  communion  with 
Him  in  a  higher  sense,  and  in  a  way 
more  adapted  to  the  need  of  all  His 
disciples,  where  all  can  at  the  same 
time  embrace  Him.  Therefore  she 
must  not  monopolize  His  attentions, 
but  hasten  and  tell  the  brethren  that 
He  is  going,  as  He  said,  for  their  sakes 
— to  their  Father's  house,  (ch.  15,) 
where  they  may  lay  hold  of  Him  by 
faith,  and  all  at  the  same  moment.  He 
can  no  longer  be  restricted  to  the  mere 
bodily  fellowship,  and  bodily  touch, 
which  is  too  narrow  in  its  application, 
and  suits  not  the  need  of  the  universal 
brotherhood  of  believers.  1"  Go  to  my 
hrethren.  "This  was  a  far  greater 
honor  than  that  which  was  denied  her." 
The  gracious  Saviour  denies  us  nothing 
but  for  our  greater  advantage.  ^  Thy 
hrethren.  "  This  shows  that  He  has 
28* 


day  at  evening,  being  the  first  dai/ 
of  the  week,  when  the  doors  were 
shut  where  the  disciples  were 
assembled  for  fear  of  the  Jews, 
came  Jesus,  and  stood  in  the  midst, 
and  saith  unto  them,  Peace  he  unto 
you. 

20  And  when  he  had  so  said,  he 
shewed  unto  them  his  hands  and 
his  side.  Then  ^  were  the  disci- 
ples glad  when  they  saw  the  Lord. 

/Matt.  28.  10.  oMar.  16.  14.  Lu.  24,  36.  1  Cor. 
15.  5.        A  c.  16.  22. 


not  put  off  His  humanity,  nor  His  love 
for  His  own,  in  His  resurrection  state  " 
See  Heb.  2:  11.  *^  I  ascend.  Rather— 
I  am  ascending — am  on  my  way  thither 
after  a  sojourn  of  a  few  days.  And 
she  ought  to  rejoice.  Ch.  15:  28.  *^  My 
Father  and  your  Father.  Here  He 
would  teach  them  that  His  Father  is 
also  theirs,  as  He  had  often  said.  Chs. 
14-17.  This  is  their  union  with  Him, 
and  their  privilege  through  this  union. 
In  His  Father's  house  He  was  going  to 
prepare  a  i:)lace  for  them.  But  the 
Father  was  His  by  nature — theirs  by 
grace.  ^  3Iy  God.  Under  whom  also 
I  am  man.  Ij  Your  God.  Among  whom 
I  also  am  Mediator. 

18.  Came  and  told.  Mark  says  she 
told  the  disciples  as  they  mourned  and 
wept — and  that  they  believed  not. 
Matthew  here  adds  the  report  of  the 
watch.  Mark  and  Luke  relate  His 
appearing  to  Peter,  and  to  the  two 
going  to  Emmaus. 

^    167.      JeSTJS    appears  15?    the  MID5T 

OF  THE   Apostles,    Thomas   being 
ABSENT. — Jerusalem. 
Evening  following  the  first  day  of  the  week. 
Matt.         I        Mark,       I        Luke.        I        John. 

|l6. 14-18124.  36-49120.19-23 

19.  The  first  day  of  the  week.  iUl 
the  Evangelists  at  the  commencement 
of  their  narratives  of  the  resurrection, 
mention  that  it  was  the  first  day  of 
the  week.  John  here  repeats  the 
notice  of  the  time  as  being  the  even- 
ing of  this  day  that  had  passed  already 


830 


JOHN. 


[Age  33. 


21  Then  said  Jesus  to  them  again, 
Peace  *te  unto  you :  as  my  Father 
hath  sent  me,  even  so  ^  send  I  you. 

22  And  when  he  had  said  this, 
he  breathed  on  them,  and  saith  unto 

o  c.  14. 27.     6  Matt.  28. 19.  e.  17. 18.    2  Ti.  2.  2,  He.  3. 1. 

into  general  use  as  the  Christian  Sab- 
bath, and  which  he  in  the  Revelation 
calls  "the  Lord's  day."  John  alone 
relates  that  this  social  meeting  was 
with  closed  doors,  on  account  of  the 
persecuting  Jews,  The  intimation  is, 
that  Jesus  stood  in  the  midst,  notwith- 
standing the  closed  doors,  or  caused 
them  to  open  before  Him.  This  is  His 
first  appearing  to  "  tJie  eleven  " — and  it 
was  within  the  day  of  His  rising.  He 
spake  jweace  to  them,  and  showed  them 
the  marks  of  His  crucifixion,  as  the 
proof  of  His  having  really  risen  from 
the  dead,  (the  same  Jesus,)  and  this 
PACT  is  to  be  the  basis  of  their  peace. 
TT  Glad.  So  He  had  promised  to 
them,  (ch.  16:  20,)  "Your  sorrow 
shall  be  turned  into  joy."  If  their 
Lord  had  died  and  risen,  then  that  that 
was  to  them  the  deepest  grief  was 
rather  a  matter  of  triumph. 

21.  Again.  His  salutation  and 
precious  gospel-word  '■'•Peace,''''  He 
repeats  to  us  over  and  over,  that  we 
may  rejoice  in  Him  as  the  overcomer. 
"Be  of  good  cheer,  I  have  overcome 
the  world."  Ch.  16:  83.  \  Ah  my 
Father.  See  ch.  17:  1*^.  "He  thus 
installs  them  in  the  office  to  which  He 
had  previously  appointed  them.  Let 
it  be,  therefore,  held  by  us  as  an  ascer- 
tained truth  that  the  Apostles  were 
now  for  the  first  time  appoii.ted  to  be 
ordinary  ministers  of  the  Gospel." — 
Calvin.  We  find  no  such  language 
used  by  the  Apostles  in  reference  to 
their  ordination  of  succeeding  minis- 
ters. Theirs  was  an  extraordinary 
ofiace  as  Apostles,  but  an  ordinary 
work  as  teachers.  That  no  final  gifts 
of  Apostleship  Avere  now  formally  con- 
ferred, is  plain  from  the  absence  of 
Thomas,  who,  in  that  case,  would  be 
no  Apostle,  in  the  same  sense  as  the 
rest.  In  the  sense  in  which  He  hei-e 
sends  them  forth,  we  find  them  going 


them  Eeceive "  ye  the  Holy  G  host. 
23  Whose  soever  ^  sins  ye  remit, 
they  are  remitted  unto  them;  and 
whose  soever  sins  ye  retain,  they 
are  retained. 

c  Ac.  2.  4,  38.        d  Matt.  16.  19  ;  18.  18. 

forth,  namely — as  publishers  of  Christ. 
In  this  sense  also,  they  had  successors, 
and  in  this  sense.  He  is  to  be  with  them 
always,  even  to  the  end  of  the  world. 

22.  Breathed  on  them.  The  gift  was 
thus  signified  as  to  come  from  the 
acting  forth  of  His  life,  as  applied  to 
them.  The  breath  was  an  expressive 
symbol  of  the  Holy  Spirit — more  so  for 
this  purpose  than  the  wind,  as  showing 
that  it  must  come  from  His  own  living 
act,  and  from  its  direct  application  to 
them,  as  infusing  a  new  and  higher 
life.  Gen.  2:7.  f  Receive.  This  was 
a  symbol  and  earnest  of  the  impart- 
ation  at  Pentecost,  so  soon  to  be  expe- 
rienced. Whatever  was  here  conferred, 
was  Apostolic,  like  the  commission  to 
teach  all  nations,  but  it  was  their  mis- 
sion from  Christ  the  Bestower  of  the 
Spirit,  for  their  office,  and  not  a  suc- 
cessive delegation  and  transmission 
from  the  Apostles.  Christ's  presence 
with  them  as  Teachers,  Rulers,  &c.,  is 
that  which  gives  them  authority. 

23.  Whose  soever.  We  learn  the 
sense  in  which  thiti  power  was  under- 
stood, by  observing  the  history  of  its 
exercise,  as  in  case  of  Simon  Magus, 
(Acts  8:  20,  23,)  Ananias  and  Sapphira, 
(Acts  5:  3,  4,  9,)  where  sins  were  re- 
tained. So  in  !he  Corinthian  church, 
(1  Cor.  5:  3-5,)  we  find  Paul  retain- 
ing, and  in  2  Cor.  2 :  6-10,  remitting 
sin  in  this  sense.  This  was  a  special 
authority  granted  to  them  of  binding 
and  loosing — a  special  power  of  the 
keys.  jNIatt.  18:  18.  Their  retention 
and  remission  of  sin  was  an  infallible 
declaration  of  its  being  done  by  the 
authority  vested  in  them  by  the  Head 
of  the  Church.  They  could  not  them- 
selves/o?-^rye  sins,  but  God  only.  They 
had  a  special  gift  for  the  discernment 
of  spirits  Avhich  belonged  to  them  as 
Apostles,  and  which  none  afttr  them 
could  claim.    Acts  5  :   3,  4.     Accord- 


Age  33.] 


CHAP.  XX. 


831 


Tf  24  But  Thomas,  "^  one 
of  the  twelve,  called  Didymus,  was 
not  with  them  when  Jesus  came. 
25  The  other  disciples  therefore 

ac.  11.16. 

ingly  Timothy  and  Titus  were  charged 
to  doiil  with  sinners  in  the  church, 
"reproving"  and  "turning  awny 
from  "  them,  and  "rebuking  with  all 
authority."  2  Tim.  4:2;  Titus  1:13; 
2:  15.  Similar  directions  were  given 
also  to  churches  collectively.  See 
Matt.  18:  17,  where  the  discipline  of 
the  Church  is  distinctly  referred  to,  as 
an  authority  of  binding  and  loosing,  re- 
mitting and  retaining  sin,  in  Christ's 
name,  by  solemn  declaration  of  the 
Church,  through  their  constituted  ru- 
lers. These  rulers  ai*e  found  in  the 
New  Testament,  to  be  not  only  those 
elders  who  rule  and  teach,  (ministers,) 
but  those  who  ruleonli/,  (ruling  elders,) 
1  Tim.  5:  17 — governments.  1  Cor.  12: 
28.  Such  an  authority  lodged  with  the 
rulers  of  the  Church,  frum  Chi'ist  Him- 
self is  vested  in  fallible  men,  but  is  full 
of  solemaUy  and  of  responsibility,  and 
it  is  essential  to  the  idea  of  govern- 
ment and  order,  that  there  should  be 
a  provision  for  discipline.  See  Titus 
8:  10;  2  Thess.  3:  G.  Observe— 77*6 
keys  of  the  kingdom,  which  Jesus 
promised  to  Teter,  (Matt.  IG:  19,) 
Jle  gave,  not  to  Peter  alone,  but  to  all 
the  Apostles,  and  to  the  Church  after 
them.  2.  "These  terms  are  used  that 
believers  may  be  fully  convinced  that 
what  they  hear  concerning  forgiveness 
of  sins  is  ratified,  and  may  not  less 
highly  value  the  reconciliation  which 
is  offered  by  the  voice  of  men,  than  if 
God  Himself  stretched  out  His  hand 
from  Heaven.  Most  absurdly  do  the  Pa- 
pists, on  the  other  hand,  torture  this 
passage  to  support  their  magical  abso- 
lutions."— Calvin, 

§  168.  Jesus  appears  in  the  midst 
OF  THE  Apostles,  Thomas  being 
PRESENT. — Jerusalem. 

Matt.       I       Hark.       1       Luke.        I        Jolm. 

!  I  120.24-29 

This  was  the  first  Sabbath  evening 

meeting  for  social  worship  which  was 


said  unto  him,  We  have  seen  the 
Lord.  But  he  "  said  unto  them. 
Except  I  shall  see  in  his  hands 
the  print  of  the  nails,  and  put  my 


6  Ps.  78.11.32. 


held  under  the  new  Dispensation,  and 
Thomas  was  absent  when  Jesus  came. 
This  absence  was  plainly  enough  owing 
tj  nis  unbelief — to  the  lack  of  a  lively 
hope,  and  to  a  flagging  zeal.  And  just 
by  this  one  absence  he  missed  the  in- 
tense joy  of  Jesus'  appearing  to  the 
circle — and  he  missed  also  the  breath- 
ing of  .Jesus  by  which  the  Holy  Spirit 
was  bestowed  anl  the  spiritual  author- 
ity in  the  church  was  given  to  the 
Apostolic  group.  Observe — 1.  How 
much  is  often  lost  by  absence  from  a 
single  social  meeting.  2.  This  is  often 
excused  on  the  ground  of  divers  hin- 
drances, but  is  commonly  traceable  to 
the  want  of  a  lively  jiety.  3.  Such 
absentees  often  miss  the  Saviour's  ap- 
pearings,  and  His  wonderful  commu- 
nications of  the  Holy  Spirit.  Sad, 
indeed,  for  any  church  member  not  to 
have  been  with  them  when  Jesus  cnme. 
Thomas  had  witnessed  the  resurrection 
of  Laz;irus,  (ch.  11:  IG,)  but  yet  his 
faith  staggered  here. 

25.  The  others  would  naturally  seek 
out  this  absentee,  and  tell  him  what 
he  had  missed.  They  would  preach  to 
him  from  their  own  experience.  The 
spiritual  ought  to  restore  one  who  is 
overtaken  in  a  fault,  and  to  do  it  in 
the  spirit  of  meekness.  They  tell  him 
in  substance  the  simple  fact,  "  We  have 
seen  the  Lord."  Amazing  grace  !  This 
would  be  enough  to  say,  though  pos- 
sibly they  gave  a  full  detail.  They 
prot)ably  told  him  that  He  showed  thtm 
His  hands  and  His  side,  vs.  20.  ^  Ex- 
cept I  shall  see.  This  is  Thomas  ;  quite 
in  keeping  Avith  his  doubting,  despond- 
ing character  all  along.  He  has  been 
called  "the  Ptationalist  of  the  Apos- 
tles." He  will  believe  only  so  far  as 
he  has  sensible  proof.  Yet  it  was  not 
the  result  of  indifference,  or  of  cold 
;:-kepticism.  It  was  only  too  good  neics 
to  be  true!  Therefore,  as  we  !-hall  see, 
our  Lord  even  grants  him  this  extreme 
demand,  kuowiug  that  he  is  sound  at 


332 


JOHN. 


[Age  33. 


finger  into  tlie  print  of  tlie  nails, 
and  thrust  my  hand  into  his  side, 
I  will  not  believe. 

26  And  after  eight  days,  again 
his  disciples  were  within,  and 
Thomas  with  them.  Then  came 
Jesus,  the  doors  being  shut,  and 
stood  in  the  midst,  and  said,  Peace 
*  he  unto  you. 

o  Is.  26.  12. 

heart,  and  that  these  are  only  the  fond 
and  jealous  misgivings  of  ardent  love. 
It  was  from  the  man  who,  in  starting 
for  the  tomb  of  Lazarus,  said,  "Let 
us  also  go,  that  we  may  die  with  Him," 
despairing  of  the  life  of  his  dear 
Jesus. 

26,  After  eight  days.  This  is  the 
first  record  of  the  Christian  Sabbath 
observance.  They  probably  had  met 
daily.  But  1.  The  Holy  Spirit  records 
this  as  more  than  an  ordinary  day — ^^the 
eighth.''  2.  The  meeting  was  hallowed 
by  our  Lord's  appearing,  giving  it  pur- 
posely a  special  sanctity,  and  making 
it  worthy  of  record,  as  being  the 
second  Sahhath  of  the  New  Dispensa- 
tion. 3.  These  meetings,  which  Jesus 
thus  hallowed  so  especially,  were  both 
of  them  turned  into  celebrations  of  His 
resurrection,  and  this  it  is  which  makes 
our  Christian  Sabbath.  "  The  eighth 
day,''  as  the  beginning  of  a  new  week, 
and  a  new  period  of  time,  was  sacred 
under  the  Old  Dispensation,  as  the 
day  for  circumcision.  The  morrow 
after  the  Sabbath  or  first  day  of  un- 
leavened bread,  was  the  day  for  the 
offering  of  the  first  fruits.  See  Notes 
on  Mark  16:  1.  Tf  Thorrias  icith  them. 
Could  he  ever  be  absent  again  ?  See 
ch.  21 :  2.  And  does  not  his  presence 
now  show  how  much  he  grieved  at  his 
loss,  notwithstanding  all  his  darkness 
and  doubt?  ^  Peace.  Jesus,  not  up- 
braiding, strives  to  remove  all  doubt- 
ing by  this  gracious  word  ^"^  Peace.''' 
Thus  He  answers  to  the  Shiloh  (Peace) 
of  prophecy,  and  "the  Peace"  of 
Micah,  (ch.  5:  6,)  for  He  is  our  Peace. 
Ephes.  2 :  14. 

27.  Without  waiting  for  a  word  of 


27  Then  saith  he  to  Thomas, 
Reach  hither  thy  finger,  and  be- 
hold my  hands;  and  reach  hither 
thy  hand,  ^  and  thrust  it  into  my 
side  :  and  be  "  not  faithless,  but 
believing. 

28  And  Thomas  answered  and 
said  unto  him,  My  ^  Lord  and  my 
God. 

6  1Jno.  1.1.  clTi.l.  14.  d  Ps.  118.  28.  c.5.23. 
1  Ti.  3. 16. 

Thomas'  doubt,  and  well  knowing  all 
his  heart.  He  meets  most  fully  his 
case,  even  to  the  exposing  of  His 
wounds  to  the  experiment  of  Thomas. 
Jesus  had  rather  that  they  be  opened 
again,  than  have  His  de^ar,  chosen 
Apostle  continue  in  darkness.  He 
suffers  that  our  joy  may  be  full. 
"Reach  hither  thy  finger,  and  behold 
(make  full  and  sensible  experiment  of ) 
my  hands,  &c.  The  resurrection  body 
was  bloodless — and  the  Avound  in  the 
side  was  gaping  enough  to  admit  his 
hand.  This  was  only  what  our  Lord 
knew  that  Thomas  had  demanded. 
And  now  when  he  is  challenged  at  the 
first  to  do  just  what  he  had  required 
to  do  before  he  would  believe,  how  is 
he  struck  with  the  proof  of  Christ's 
identity,  as  much  from  His  Omnisci- 
ence as  from  His  wounds.  %  Thrust. 
Rather,  put.  \  Be  not  faithless.  Ra- 
ther, "  Be  not  unbelieving,  but  believ- 
ing." It  was  a  believing  spirit  that 
Thomas  lacked,  and  had  very  much 
lacked  all  along.  Now  that  Jesus  has 
put  to  him  such  personal  proofs  of  His 
atonement,  with  all  the  comforts  of 
His  glorious  resurrection,  will  he  not 
henceforth  be  believing  ? 

28.  Thomas  plainly  enough  was 
satisfied  without  making  the  gross  ex- 
periment that  he  had  spoken  of.  The 
Divine  love  had  shamed  him,  overcome 
him,  convinced  him.  The  same  heart 
of  love  that  bore  the  nail  wounds  for 
him  stood  out  before  him  more  openly 
than  the  gaping  side,  and  he  was 
admitted  to  reach  into  the  depths  of 
the  Divine  tenderness  toward  him.  He 
saw  this  crucified  one  as  a  tersgnal  Sa- 
viouK — as  his  Risen  Saviour — and  he 


Age  33.] 


CHAP.  XX. 


333 


29  Jesus  saith  unto  him,  Thomas, 
because  thou  hast  seen  me,  thou 
hast  believed  :  blessed  *  are  they 
that  have  not  seen,  and  yet  have 
believed, 

T^  30  And  ^  many  other 


a  IPC.].  18. 


cried  out  embracingly — *<  My  Lord  and 
my  God.''''  Socinians,  in  order  to  get  rid 
of  this  passage  as  a  proof  of  our  Lord's 
divinity,  would  make  this  to  be  a  mere 
exclamation  of  Thomas ;  and  this  would 
turn  this  noble  testimony  of  the  Apos- 
tle into  a  profane  shout,  such  as  we 
may  hear  along  the  streets.  What  a 
perversion  of  Scripture,  and  what  a 
defamation  of  holy  men  is  this !  Ob- 
serve— This  confession  of  Thomas  is 
the  highest  testimony  to  the  Godhead 
of  Christ  yet  given,  and  shows  that  the 
former  confessions — ^'- Son  of  God'''' — 
were  understood.  Artists  Jaave  painted 
Thomas  as  actually  thrusting  his  hand 
into  Jesus'  side,  but  the  record  implies 
that  he  did  no  such  thing.  "  Because 
thou  hast  seen  me  thou  hast  believed," 
vs.  29.  Observe — This  is  the  first 
place  in  the  Gospel  history  where  our 
Saviour,  the  Lord  Jesus,  is  addressed 
as  God.  Thomas  is  said  to  have  carried 
the  Gospel  with  a  noble  self-sacrifice 
into  India,  and  to  have  sealed  his  tes- 
timony with  his  blood. 

29.  Alas  for  those  of  our  day  who 
will  not  believe  any  thing  supernatural 
in  the  inspired  Scriptures — will  not 
even  believe  in  Inspiration.  Blessed 
of  the  Lord  Jesus  are  they  who  have 
faith,  without  first  demanding  the 
sight — Avho  have  faith  where,  in  the 
nature  of  the  case,  sight  is  not  to  be 
had.  Blessed  are  the  sheep  of  our 
remote  day  and  land,  who  are  not  of 
that  fold.  Blessed  are  they  who,  where 
there  are  no  persecutions,  do  neverthe- 
less endure  against  severe  temptations 
to  a  life  of  sense,  and  of  the  world — 
who  do  yet  believe;  and  who  all  along 
can  say,  c.ch  for  himself,  "My  Lord 
and  MY  God."  Observe — Our  Lord 
reflects  upon  the  requirement  of  sight 
in  order  to  faith,  as  being  a  low  de- 
gree of  faith— just  as  that  faith  that 


signs  truly  did  Jesus  in  the  pre- 
sence of  his  disciples,  which  are 
not  written  in  this  book  : 

ol  But  *=  these  are  written,  that 
ye  might  believe  that  Jesus  is  the 
Christ,  the  Son   of  God;    and  * 

c  Lu.  1. 4.        d  c.  3. 15, 16 ;  5.  2i ;  10. 10.     1  Pe,  1. 9. 


must  have  miracles  and  signs  before 
it  could  act,  was  unsatisfactory  and 
not  to  be  trusted.  John  here  gives 
this  practical,  personal  testimony  to 
the  Godhead  of  Jesus,  as  establishing 
the  doctrine  with  which  he  started  out 
in  this  Gospel  narrative — and  further, 
he  sets  forth  the  true  kind  of  faith  in 
Jesus  Christ,  Observe — The  Chris- 
tian faith  is  grounded  on  facts  amply 
attested — every  way  proved,  against 
all  kinds  of  doubt  and  unbelief. 
Through  every  variety  of  questioning 
has  come  every  kind  of  confirmation, 
in  all  ages  of  the  Church,  It  was  the 
firm  belief  in  a  Person — whom  they 
could  see,  know,  handle  and  prove — 
that  so  nerved  the  early  Christians  to 
endure  the  stake  for  this  religion. 

^  172.    The  Ascension. — Bethany. 

Matt.     I        Mark.        I        Luke.        I         John. 

|l6.  19, 20,|24.  50-53. 120.  30,  31. 

30.  Siyns.  This  term  is  commonly 
xised  to  signify  miracles,  as  '■'■signs"  of 
the  Pivine  presence — and  hence  it  does 
not  refer  here  to  other  appearings  of 
our  Lord,  some  of  which  John  indeed 
goes  on  to  record.  It  seems  to  be  a 
statement  thrown  in  here  as  a  kind  of 
summing  up,  and  to  signify  that  this 
narrative  is  not  to  be  taken  as  a  com- 
plete account  of  the  forty  days'  won- 
ders, much  less  of  our  Lord's  life. 
Acts  1 :  3. 

31.  John  here  declares  his  object  in 
giving  such  a  specimen  as  he  has  fur- 
nished of  our  Lord's  miracles,  &c.,  as 
proofs  of  His  Godhead.  This  great 
truth  he  set  out  to  establish,  and  now 
at  the  close  he  sums  up.  The  miracles 
are  recorded  for  the  same  reason  as 
that  for  which  they  were  wrought— 
to  prove  the  Messiah  ship  and  Godhead 
of  the  Personal  Word,   (ch.  1 ;  1,) 


834 


JOHN.  [Age  33. 


that,  believing,  ye  might  have  life 
through  his  name. 

CHAPTER  XXL 

^  4  FTER  these  things 
_[\_  Jesus  shewed  him- 
self again  to  the  disciples  at  the 
sea  of  Tiberias  :  and  on  this  wise 
shewed  he  himself. 


and  he  implies  that  enough  is  written 
for  this  purpose,  to  ehow  forth  the 
glory  of  Jesus  as  worthy  of  all  faith. 
H  T/ie  Christ.  The  INlessiah.  IT  The 
Son  of  God.  As  declared  by  John,  and 
as  foretold  by  the  prophets — as  He 
who  was  announced  in  the  2d  Psalm, 
"  Thou  art  my  Son."  "  For  unto  which 
of  the  angels  said  He  at  any  time, 
Thou  art  my  Son."  Heb.  1 :  5.  This 
Sonship  was  sung  of  by  the  inspired 
Psalmist,  as  the  ground  of  dominion 
over  the  heathen  and  the  uttermost 
ends  of  the  earth,  (Ps.  2:  12,)  and  as 
the  basis'  of  His  claim  to  Divine  zcor- 
ship  and  trust.  "Kiss  the  Sox." 
"Blessed  are  all  they  that  put  their 
trust  in  Him."  \  And  that  believing. 
Thus  David  and  John  respond  to  each 
other  in  their  exaltation  of  the  Eternal 
Son,  as  tlie  object  of  our  faith.  David 
pronounces  all  believers  in  Him  blessed. 
John  declares  that  such,  and  such  only, 
have  eternal  life,  through  His  all-worthy 
name — by  His  perfect  righteousness 
and  His  finished  work,  as  He  was 
"declared  to  be  the  Son  of  God  with 
power  by  His  Resurrection  from  the 
dead."  Romans  1 :  4.  See  chap.  1 : 
4-12. 

This  chapter  seems  to  bring  this 
Gospel  narrative  to  a  close.  Yet  there 
is  still  another  and  significant  chapter, 
as  an  appendix.  Just  as  John's  his- 
tory had  more  than  one  commencement, 
so  it  has  inore  than  one  close.  And 
just  as  the  Master,  after  He  had  seemed 
to  close  His  discourses  at  the  table 
and  rose  to  depart,  had  yet  more,  and 
the  more  precious,  discourses  j'et  to 
give,  so  here,  the  beloved  disciple 
closes,  yet  continues. 


2  There  were  together  Simon 
Peter,  and  Thomas  called  Did}^- 
mus,  and  "^  Nalhanael  of  Cana  in 
G-alilee,  and  the  sons  ^  of  Zebedee, 
and  two  other  of  his  disciples. 

3  Simon  Peter  saith  unto  them, 
I  go  a  fishing.  They  say  unto 
him,  We  also'  go  Avith  thee.  They 
went  forth,  and  entered  into  a  ship 


I  Matt.  4.  21. 


CHAPTER  XXI. 

169.  The  Apostles  go  away  into 
Galilee — Jesus  shoavs  Himself  to 

SEVEN  OF  THEM  AT  THE  SeA  OF  TlBE- 

KIAS. — Galilee. 


Matt.         I        Mark. 

28.  16. 


Luke.       I      John. 

21.  1-24. 


This  chapter  contains  a  most  inter- 
esting and  important  interview  of  our 
Lord  with  His  disciples,  which  is  found 
here  only. 

1 .  After  these  things — at  a  subsequent 
time,  and  not  immediately  afterwards. 
John  had  already  recorded  two  appear- 
ings.  He  here  proceeds  to  give  a 
third.  The  Apostles  are  here  found 
to  have  left  Jerusalem.  Matt.  28:  16. 
Some  of  them  had  resumed  their  for- 
mer trade  of  fishermen  on  the  Sea  of 
Galilee,  where  they  Avere  called  to  the 
Apostleship,  and  where  a  previous 
miracle  of  the  fishes  had  been  wrouglit 
for  them  by  our  Lord.  Luke  5 :  1-8, 
What  wonderful  events  have  occurred 
since  first  they  knew  the  Master.  They 
had  now  returned  to  Galilee  in  obe- 
dience to  the  command  given  )  y  the 
angel  to  the  women  on  the  morning  of 
the  Resurrection,  (Mark  16:  7,)  and 
in  accordance  with  His  promise.  Matt. 
26  :  32.  Tl  Showed  Himself  The  term 
here  used  implies  that  He  was  in  His 
appearance  something  wonderful,  Mark 
16:  12. 

2.  Peter,  who  once  denied  the  ]Mas- 
ter,  and  Thomas,  who  so  Intely  doubted 
Him,  are  first  on  the  list.  See  Mark  16: 
7.  Nevermore  will  it  be  said  of  Thomas, 
that  "  he  was  not  with  them  when 
Jesus  came."  Ch.  20:  24.  Nathanael 
is  here  spoken  of  as  "  of  Cana  in  Gali- 


Age  33.] 


CHAP.  XXI. 


335 


immediately ;  and  that  night  they 
caught  nothing. 

4  But  when  the  morning  was 
now  come,  Jesus  stood  on  the 
shore  :  but  the  disciples  knew  " 
not  that  it  was  Jesus. 


lee,"  which  connects  this  last  miracle 
•with  "  the  beginning  of  miracles."  Ch. 
2.  His  birth-place  is  mentioned  here 
only.  John  here  calls  himself  and  his 
bpother  James  by  their  original  desig- 
nation as  "the  sons  of  Zebedee." 
^  Tn'o  ether.  It  has  been  supposed 
that  these  were  Philip  and  Andrew, 
who  are  commonly  named  among  the 
first  five  of  the  twelve.  There  were 
thus  seven  in  all  present  on  this  occa- 
sion. 

3.  They  had  resumed  their  trade  of 
fishing,  probably  as  a  means  of  liveli- 
hood during  the  interval  that  the  Lord 
bad  appointed  them,  between  the  feasts 
of  Passover  and  Pentecost.  Christian 
ministers,  even  those  of  Apostolic 
labors,  must  often  submit  to  conditions 
of  poverty.  "An  illusti'ious  example," 
says  Bengcl,  "of  working  with  one's  own 
hands,  without  detriment  to  Apostolic 
dignity."  Yet  in  their  straits  Jesus 
will  often  appear  to  them,  and  Avonder- 
fuUy  replenish  their  store,  and  succeed 
their  labors.  \  I  go  a  fishing.  This 
is  like  Peter,  who  made  himself  a 
leader — oftenest  forward  and  before- 
hand of  the  rest  in  speaking,  promis- 
ing and  acting — a  pvimacy  this,  that 
was  quite  his  own,  yet  fitting  him  also 
to  lead  the  -way  as  a  fisher  of  men.  If  We 
also.  How  the  determination  and  ac- 
tion of  one  in  any  work  of  the  ministry 
may  move  a  whole  circle  of  brethren. 
Tf  A  ship.  Rather  the  ship,  or  small 
fishing-boat.  vs.  8.  In  the  former 
miracle,  recorded  by  Luke,  (ch.  5,) 
there  were  two  boats.  ^  That  night. 
Aristotle  mentions  that  the  night  was 
the  time  for  fishing  thereabouts  at  this 
season,  as  in  many  other  countries. 
T[  Caught  nothing.  This  was  just  as  on 
the  former  occasion,  when  probably 
they  last  fished  together.  This  simi- 
larity in  the  circumstances  would  pre- 


5  Then  ^  Jesus  saith  unto  them, 
^  Children,  have  ye  any  meat  ? 
They  answered  him,  No. 

6  And  he  said  unto  them,  Cast° 
the  net  on  the  right  side  of  the 
ship,  and  ye  shall  find.     They  cast 


sently  remind  them  that  it  was  the 
same  Lord  and  Saviour  who  appeared 
to  them,  and  their  past  experiences  of 
His  grace  would  give  them  confidence 
for  their  present  necessity.  Observe — 
As  fishers  of  men  Xh^y  would  toil  all 
night,  and  without  Christ  they  could 
do  nothing.   Ch.  15:  5. 

4.  The  morning  —  After  they  had 
toiled  sufficiently  to  be  made  most 
glad  by  His  presence.  So  the  morning 
cometh  after  the  night,  when  Jesus 
shall  appear  to  His  toiling  m-'nisters, 
and  by  their  great  successes  at  His 
bidding,  introduce  the  millennial  morn- 
ing. ^  Stood  on  the  shore.  So  at  the 
eternal  morning  of  the  finol  Resurrec- 
tion, when  "  the  day  breaks  and  the 
shadows  flee  away,"  He  will  stand  on 
the  shore,  and  welcome  His  faithful 
laborers,  to  draw  from  the  depths  of 
His  infinite  fullness,  till  there  be  no 
room  to  receive.  ^  Kneiv  not.  "Their 
eyes  were  holden."  Luke  24:  16.  His 
body  was  veiled  in  its  resurrection 
dress — and  they  were  to  kno^v  Him 
now  from  the  miracle  rather  than  from 
His  form — to  be  taught  to  walk  by 
faith  rather  than  by  sight. 

5.  Children.  Rather,  little  children, 
as  1  John  2  :  18 — or  possibly  '"sirs"— 
a  word  that  might  be  used  equally  by 
a  stranger  to  inferiors,  and  by  a  mas- 
ter or  teacher  to  his  disciples.  Chry- 
sostora,  whose  native  language  Avas 
Greek,  says  that  He  addressed  them 
just  as  one  who  wished  to  buy  fish 
might  have  addressed  them.  If  Meat. 
Literally — Something  to  eat.  The  term 
was  used  chiefly  to  signify  fish,  in  a 
country  where  fi>h  was  the  staple  ar- 
ticle of  food.  The  question,  ps  Tho- 
luck  remarks,  implies  a  design  on  His 
part  of  taking  a  meal  witJi  His  disci- 
ples, vs.  12.  His  questioning  was 
commonly  to  call  attention  to  the  ac- 


336 


JOHN. 


[Age  33. 


therefore,  and  now  tliey  were  not 
able  to  draw  it  for  the  multitude 
of  fishes. 

7  Therefore  that  disciple  whom 
Jesus  loved  saith  unto  Peter,  It 
is  the  Lord.  Now  when  Simon 
Peter  heard  that  it  was  the  Lord, 
he  girt  his  fisher's  coat  unto  Mm, 

tual  necessity,  and  to  draw  out  an  ex- 
pression of  the  destitute  case.  When 
the  sinner  has  confessed  his  utter  emp- 
tiness and  helplessness,  (nothing  to 
show  after  toiling  the  whole  season 
through,)  then  Jesus  will  show  His 
power  and  grace.  So,  in  the  miracles 
of  feeding  the  thousands.  The  season 
prescribed  by  nature  for  the  fishing 
had  now  passed — the  season  which 
grace  appoints  has  come. 

6.  Cast  the  net.  Though  Jesus  was 
to  work  a  glorious  .miracle,  it  was  only 
to  crown  their  exertions  with  success. 
As  they  could  do  nothing  without  Him, 
so  also  He  would  do  nothing  here 
without  them.  Christian  ministers,  as 
fishers  of  men,  must  follow  his  positive 
directions  as  to  tche7i  and  tvhere  and 
how,  without  first  demanding  the  why 
and  wherefore.  ^  The  right  side.  They 
saw  not  ichy  it  should  have  been  the 
right  any  rather  than  the  left  side. 
This  showed  His  sovereign  election, 
and  His  secret  knowledge  of  results. 
"  The  power  of  the  Lord,  (says  Bengel,) 
compelled  the  fishes  thither."  The 
right  side,  in  the  Scripture,  is  the  side 
of  advantage,  (Zech,  3:  1,)  of  poicer, 
(Ps.  110:  1,)  of  favor,  (Matt.  25:  33,) 
of  good  news,  (Luke  1 :  11.)  ^  Ye  shall 
find.  His  promise  is  conditioned 
upon  their  action.  But  their  act  is 
only  in  the  way  of  reception — throw- 
ing out  the  net,  or  "  leiling  it  down  for 
a  draught.''''  Luke  5.  They  would  see 
that  the  finding  must  have  resulted 
wholly  from  following  His  directions, 
as  they  had  toiled  all  night,  and 
had  doubtless  cast  the  same  net  on 
the  same  side  of  the  ship  in  vain. 
T[  Ahle  to  draw.  Literally — The}"-  no 
longer  prevailed  to  draw  it  gently,  or 
with  gentle  efforts  as  usual,  on  account 
of  the  multitude  of  fishes.     The  term 


(for  he  was  naked,)  and  did  cast 
himself  into  the  sea. 

8  And  the  other  disc  iples  came 
in  a  little  ship,  (for  they  were  not 
far  from  land,  but  as  it  were  two 
hundred  cubits,)  dragging  the  net 
with  fishes. 

9  As  soon  then  as  they  were  come 

here  used  is  not  the  same  as  in  vs.  8, 
which  means  to  drag  ivith  violence.  Why 
can  we  not  thus  promptly  follow  the 
directions,  and  apply  the  promises 
when  they  are  not  at  all  less  express, 
in  the  great  work  of  the  ministry  ? 

7.  Here  the  beloved  disciple  is  the 
one  to  recognize  the  glorious  Master 
from  the  miracle — which  was  a  miracle 
of  Love.  Not  like  Peter  who  only 
doubtingly  said,  Lord,  if  it  be  TJiou — 
he  most  decidedly  says,  "It  is  the 
Lord."  Peter,  however,  is  the  one 
to  go  forward — except  when  cowardly 
he  "  followed  afar  ofi"" — while  John  is 
the  one  to  recognize  the  Master,  and 
make  Him  known  to  Peter.  Love 
does  always  make  the  sweetest  dis- 
coveries of  Christ.  Zeal  plunges  even 
into  the  Sea  to  reach  (through  fire  and 
through  water)  the  Master.  ^  Girt 
his  fisher'' s  coat.  Strapped  it  round  him 
with  a  belt.  He  had  thrown  ofi"  this 
outer  garment  for  work,  (so  the  term 
^^  naked"  here  means).  He  now  put 
it  on  and  fastened  it  round  him  with 
his  girdle,  as  they  were  accustomed  to 
do,  when  they  wished  to  wear  this 
flowing  coat,  without  having  it  in  the 
way.  This  was  not  necessarily  his 
^^  fisherman'' s  coat,'"  which  was  alight 
garment,  without  arms,  and  reaching  to 
the  knee,  and  was  also  a  hindrance  in 
swimming.  Yet  he  must  wear  Lis  coat, 
"as  counting  it  unseemly  to  appear 
without  it  in  the  presence  of  his  Lord." 
"Let  us  put  on  the  armor  of  light." 
"  Put  ye  on  the  Lord  Jesus  Christ." 

8.  A  little  ship.  Literally,  in  the 
boat,  before  spoken  of,  (vs.  3,) — by 
means  of  the  boat.  It  was  only  about 
one  hundred  yards,  or  two  hundred 
cubits,  distance.  Peter  swam  or 
waded,  while  they  made  use  of  the 
boat.     They  came  to  the  shore,  now 


Age  33.] 


CHAP.  XXI. 


337 


to  land,  they  saw  a  fire  of  coals 
there,  and  fish  laid  thereon,  and 
bread. 

10  Jesus  saith  unto  them,  Bring 
of  the  fish  which  ye  have  now 
caught. 

dragging  violeTitly  after  them,  so  far  as 
they  could,  this  overloaded  net. 

9.  Come  to  land.  —  Disembarked. 
IT  Fire  of  coals.  Why  should  "we  con- 
ceive any  difl&culty  or  inconsistency  in 
our  Lord's  providing  this,  when  He 
had  just  now  provided  them  the  full, 
overrunning  net  of  fish  at  a  word. 
And  it  was  significant,  as  showing 
that  He  wrought  not  that  miracle  for 
any  need  of  His,  to  supply  His  hunger, 
for  He  had  already  an  independent 
meal  all  ready  for  their  partaking. 
As  fishers  of  men,  too,  He  will  not 
only  give  them  souls  for  their  hire,  but 
He  will  bring  them  to  the  banquet  of 
His  love.  He  has  always  a  store — a 
ready  supply — waiting  to  be  partaken. 
He  gives  not  only  somewhat  for  His 
people  to  prepare  for  their  table,  but 
He  spreadeth  a  table  before  us  in  the 
presence  of  our  enemies.  "  All  things 
are  now  ready."  Wc  are  not  to  live 
on  our  successes,  nor  on  the  fruits  of 
our  toil — but  however  abundantly  we 
may  have  drawn  with  our  net,  we  are  at 
last  to  sit  down  at  Ilis  table,  not  at 
our  own.  He  who  before,  upon  yonder 
mountain-side,  had  fed  the  thousands 
with  bread,  can  surely  furnish  this 
bread  as  it  is  needed.  Observe — 
"When  they  had  at  first  thought  that 
He  wanted  a  meal  from  their  fish,  (vs. 
5,)  they  find  that  He  invites  them  all 
along  to  the  meal  of  His  own  providing. 
So  when  the  Samaritan  woman  thought 
that  He  wanted  only  water  for  His 
thii-st,  He  shows  that  He  wishes  most 
of  all  to  give  her  to  drink  of  "  living 
water.'''  He  will  have  them  sup  with 
Him.  Rev.  3 :  20. 

10.  Bring.  Yet  He  will  have  them 
•bring  of  what  they  had  caught — now 

that  they  would  be  prepared  to  own  it 
as  having  all  been  gotten  by  His  mighty 
power  and  love.  They  had  caught 
nothing  by  any  tact  or  skill  of  their 
29 


11  Simon  Peter  went  up,  and 
drew  the  net  to  land  full  of  great 
fishes,  an  hundred  and  fifty  and 
three :  and  for  all  there  were 
so  many,  yet  was  not  the  net 
broken. 


own — but  just  when  they  had  fully 
proved  all  their  own  strength,  and 
found  it  weakness,  they  then  at  length 
by  faith  cast  out  their  net,  to  catch 
what  He  should  graciously  cast  in. 
They  could  not  boast  in  these.  There- 
fore bringing  all  that  they  had  caught 
to  the  feet  of  Christ,  He  would  have 
these  added  to  the  feast.  1  Thess.  2  : 
19.  Thus  it  is  that  His  grace  goes  be- 
fore, and  our  tcorks  follow.  Ch,  15:5; 
Rev.  14:  13.  ''Yea,  saith  the  Spirit, 
that  they  may  rest  from  their  labors, 
and  their  woi'ks  do  folloxc  them.''''  Rest 
gets  some  of  its  sweet  reward  from  the 
labors  foregoing,  since  if  there  were 
no  labors  there  could  be  no  rest. 
Christian  rest  always  implies  labors. 
Christ's  yoke  of  obedient,  cordial  ser- 
vice is  to  be  taken  upon  us,  and  we 
shall  find  rest  to  our  souls.  Happy 
day !  when  Christ's  ministers  may 
bring  to  heaven  of  the  multitudes 
whom  they  have  caught  by  His  grace, 
in  the  way  of  His  directions,  and  may 
rejoice  also  in  the  fruit  of  their  Chris- 
tian labors,  to  the  praise  of  the  glory 
of  His  grace. 

11.  Peter  is  now  forward  to  give 
himself  to  the  work  that  required  spe- 
cial enterprise.  If  Went  up.  That  is, 
into  the  boat  which  was  now  at  the 
shore,  with  the  net  probably  fastened 
to  it.  ^  Drew.  This  is  the  term  for 
gentle  drawing,  not  the  term  for  drag- 
ging  icith  violence,  as  in  vs.  8.  They 
had  not  been  able  any  longer  to  draw 
it  in  the  usual  easy  way,  (vs.  6,)  but 
together  they  had  dragged  it  along,  vs. 
8.  Tf  Great  fishes.  Not  small  ones, 
else  the  miracle  would  have  been  less. 
These  were  all  large.  Every  soul  we 
take  for  the  Master,  in  the  Gospel  net, 
is  great — because  it  is  immortal,  and 
its  redemption  is  far  too  precious  to  be 
accomplished  by  worlds  of  treasure. 
^  An  hundred,  &c.  The  number  is  filled 


J38 


JOHN. 


[Age  33. 


12  Jesus  saith  unto  them,  Come 
and  dine.  And  none  of  the  dis- 
ciples durst  ask  him,  "Who  art 
thou?  knowing  that  it  was  the 
Lord. 

13  Jesus  ^  then  cometh,  and 
taketh  bread,  and  giveth  them, 
and  fish  likewise. 


up,  as  well  as  the  net.  There  could 
neither  have  been  one  more  nor  one 
less  in  the  net  than  lay  in  the  Divine 
purpose.  So  is  it  with  the  multitudes 
which  we  may  catch  as  fishers  of  men. 
The  "  hundred  and  forty  and  four 
thousand"  will  all  be  brought  safe  to 
Heaven,  Yet  many  a  pastoral  hand 
may  be  needed,  to  bring  one  soul  to 
land — how  much  more  to  bring  all. 
^  Broken.  This  seems  to  refer  them 
to  the  former  occasion  by  the  striking 
contrast — for  there  the  net  was  broken, 
(Luke  6:  6,)  —  the  church  rent  —  but 
here  not,  though  the  weight  of  the 
fishes  would  naturally  have  broken  it. 
12.  Come  and  dine.  Rather — Come, 
breakfast.  It  was  to  the  morning  meal 
that  they  were  invited.  This  would 
also  be  significant.  '*  The  night  is  far 
spent,  the  day  is  at  hand,"  This  was 
the  symbol  of  that  great  festival  in 
Heaven — His  own  feast — to  which  He 
would  invite  them,  after  the  labors  of 
the  night  are  over — to  come  in  and 
SUP  WITH  Him,  (Rev.  3:  20,)  at  the 
Marriage  .Supper  of  the  Lamb,  (Rev. 
19:9, ) — not  these  seven  alone  any  more 
than  those  ancient  three,  Abraham, 
Isaac  and  Jacob — but  the  perfect 
sacred  number,  all  gathered  into  one. 
^  Durst  ask  Him.  Knoioing — from  the 
miracle  of  Love — why  had  they  need 
to  ask  ?  And  yet  they  would  fain  have 
asked  amongst  so  much  that  was  won- 
derful. But  was  not  His  name  to  be 
called  Wonderful?  This  was  He  of 
whom  the  prophets  wrote— "the  Mighty 
God,"  &c.  Hence  they  sat  at  the 
meal  in  silence.  The  object  of  this 
miracle  had  been  to  teach  them  cf 
what  His  power  and  grace  could  and 
would  do,  to  give  them  notable  suc- 
cesses in  their  ministerial  work — and 


14  This  ^  is  now  the  third  time 
that  Jesus  shewed  himself  to  his 
disciples,  after  that  he  was  risen 
from  the  dead. 

15  So  when  they  had  dined, 
Jesus  saith  unto  Simon  Peter, 
Simon,  son  of  Jonas,  lovest  thou 
me  more  *=  than  these  ?     He  saith 

h  c.  20. 19,  2G.         c  Matt.  26.  33,  35. 


of  the  blessed  reward  to  which  He 
would  at  last  welcome  them — even  "to 
the  joy  of  their  Lord."  He  will  now 
teach  them  that  the  great  essential  for 
their  successful  labor  and  their  heav- 
enly rest  is  love  to  Christ  as  a  Per- 
sonal Helper,  Deliverer  and  Saviour. 
Peter,  by  the  way,  is  also  to  be  solemnly 
re-installed  in  his  ofiice-work  after  his 
denial  of  the  INIaster. 

13.  Cometh,  &c.  He  thus  proves 
His  resurrection,  as  He  probably  eats 
also.  Jesus  dispenses  all  the  provi- 
sions of  the  feast.  He  sups  with  them 
and  they  with  Him.  So  will  it  be  even 
in  Heaven.  "The  Lamb  which  is  in 
the  midst  of  the  throne  shall  feed 
them."   Rev.  7:  17. 

14.  The  third  time.  His  third  special 
appearing  to  the  disciples  in  groups. 

15.  When  they  had  dined.  He  first 
shows  His  OAvn  love — feeds  us,  feasts 
us  at  His  table,  and  then  asks  for  our 
love.  Rising  from  the  sacramental 
supper,  when  we  have  been  banqueted 
by  Him  on  the  provisions  of  His  grace, 
He  asks  us  individually,  Lovest  thou 
3Ie?  To  Peter,  however,  all  this  had 
the  deepest  significance.  He  calls  him 
by  his  original  name,  Simon,  son  of 
Jonas,  not  by  his  new  name,  ^^  Peter." 
So  Luke  22  :  31,  when  he  appears  as 
no  longer  a  rock.  How  this  change  of 
address,  went  like  a  dagger  to  his 
heart.  How  the  change  from  a  fa- 
miliar and  fond  name,  to  a  formal,  cold 
address,  cuts  to  the  quick  among 
friends.  \  Lovest  thou  me.  This  is 
not  the  same  term  in  the  Greek  as 
that  which  Peter  uses  in  his  reply, 
though  they  are  translated  alike.  Our 
Lord  here  asks,  "Dost  thou  love  me?" 
using  the  cooler  term  that  expresses 
natural  affection.     Peter  replies  with 


Age  33.] 


CHAP.  XXI. 


339 


unto  him,  Yea,  Lord;  thou  know- 
est  that  I  love  thee.  He  saith 
unto  him,  Feed  *  my  lambs. 

16  He  saith  to  him  again  the 
second  time,  Simon,  son  of  Jonas, 
lovest  thou  me  ?  He  saith  unto 
him,   Yea,  Lord  ;    thou  knowest 

a  Is.  40. 11.  Je.3. 15.  Eze.34.2-10.  Ac.  20.2S.  1  Pc. 
5.2,4. 

the  stronger  term,  expressing  -warm 
personal  friendship,  "  Thou  knowest 
that  Hove  Thee  dearly.'''  Jesus  repeats 
His  own  sober  question.  Peter  re- 
plies in  his  own  warmer  term,  which 
he  feels  will  alone  express  all  that  is 
in  his  heart.  "  I  love  Thee  dearly  as  a 
personal  friend."  But  "the  third 
time  "  Jesus  uses  Peter's  word  in  ask- 
ing the  question.  "Lovest  thou  Me 
dearly,"  as  you  protest?  Peter  was 
grieved  because  he  put  to  him  this 
questioning  "the  third  time,'^  remind- 
ing him  so  keenly  of  his  thrice  denying 
his  Lord,  and  also,  because  at  this 
third  time  of  the  inquiry  He  takes  the 
very  word  fi'om  his  mouth  and  puts  it 
into  the  question,  as  though  it  could 
fairly  be  doubted,  and  thus  more  keen- 
ly still  reminding  him  of  the  denial. 
^  More  than  these.  More  than  these 
other  disciples  love  me.  This  was 
■what  Peter  had  vainly  boasted.  Matt. 
26 :  33.  Peter,  in  his  reply,  speaks 
not  for  the  rest — does  not  say,  ^^  I  love 
Thee  more  than  these" — but  only  protests 
his  own  love  as  being  deep,  special, 
personal.  And  for  this  he  honestly 
appeals  to  the  Divine  Omniscience. 
^  Feed  my  lambs.  Our  Lord  also  uses 
ditferent  terms  in  this  context  which 
are  alike  translated /fee/.  This  properly 
enough  means/ee(/,  in  the  sense  of  nour- 
ishing, furnishing  with  food.  That  in 
the  next  verse  means  to  tefid — to  act  the 
part  of  a  shepherd  towards  them.  The 
term  for  lambs  is  not  necessarily  used 
to  designate  a  distinct  class  of  the 
flock,  but  is  rather  a  tender  name  by 
which  the  Great  Shepherd  calls  all  His 
own  dear  ones.  Yet  it  may  fairly  be 
regarded  as  pointing  to  the  children  of 
the  church,  or  the  '■^  babes  in  Christ," 
who  require  most  careful  feeding  "with 


that  I  love  thee.     He  saith  unto 
him,  Feed  my  sheep.  ^ 

17  He  saith  unto  him  the  third 
time,  Simon,  son  of  Jonas,  lovest 
thou  me  ?  Peter  was  grieved  '^ 
because  he  said  unto  him  the 
third  time,  Lovest  thou  me  ?    and 

He.  13.  20.    1  Pe.  2.  25.        e  La.  3.  33. 


milk  and  not  with  meat."  Heb.  5 :  13, 
14;  1  Pet.  2:  2.  The  Great  Apostle  to 
the  Gentiles  had  a  care  for  the  chil- 
dren. 1  Cor.  7:14;  Ephes.  6 :  1.  Pe- 
ter exhorts  all  believers  to  have  the 
temper  of  new-born  babes,  for  an  habit- 
ual feeding  upon  the  word.  He  would 
have  all  the  flock  to  be  lamb-Wee,  and 
he  exhorts  His  fellow-elders  to  feed  the 
flock  of  God,  as  he  himself  is  here 
charged  to  do.  The  test  of  ministerial 
love  to  Christ  is  a  faithful  care  of  the 
flock.  This  He  had  already  shown  in 
chap.  10. 

16.  Feed  my  sheep.  Rather — Shep- 
herd  my  sheep.  Act  toward  them  the 
part  of  a  shepherd.  Thus  it  was  so 
repeatedly  charged  upon  Peter  that  the 
proper  proof  of  his  love — his  personal 
love  to  Christ — would  be  fidelity  in  his 
ofiice  as  under-shepherd.  To  find  in 
this  passage  anything  which  can  be 
fairly  understood  as  setting  Peter  at  the 
head  of  the  Church,  as  Pope,  is  absurd ! 
"  There  was  an  entire  equality  in  all 
powers  and  rights,  (not  excluding  the 
pastoral,)  of  the  whole  Apostolic  Col- 
lege." See  Acts  15 :  6-21 ;  Gal.  1:1; 
2 :  6-9,  11-14 ;  2  Cor.  11 :  5  ;  12  :  11, 
12;  Matt.  19:  28. 

17.  The  Divine  Speaker  seems  to  say 
that  in  a  Pastor,  the  first,  second  and 
third  requisite,  is  love  to  Christ. 
Our  Lord  still  addresses  him  the  third 
time  by  his  natural  original  name,  to 
remind  him  of  what  he  was  by  nature, 
and  of  what  "  flesh  and  blood  "  could 
be  to  him.  ^  Was  grieved.  Not  only 
because  it  was  the  third  time,  with  ref- 
erence to  His  thrice  denying  Him  after 
his  most  earnest  professions,  but  be- 
cause on  this  third  occasion  He  changed 
the  term,  and  used  that  which  Peter 
had  all  along  used,  and  different  from 


840 


JOHN. 


•  [Age  33. 


he  said  unto  him,  Lord,  thou  * 
knowest  all  things  :  thou  knowcst 
that  I  love  thee.  Jesus  saith 
unto  him,  Feed  my  sheep. 

18  Verily,  verily,  I  say  unto 
thee,  ^  when  thou  wast  young, 
thou  girdedst  thyself,  and  walkedst 
whither  thou  wouldest :  but  when 
thou  shalt  be  old,  thou  shalt  stretch 

a  c.  16.  30.        b  c.  13.  36.    Ac.  12.  3,  i. 

that  of  the  question.  See  vs.  15.  For 
it  was  as  much  as  to  say,  "Do  you 
indeed,  as  you  thrice  have  declared, 
love  me  dearly ?^^  and  so  it  cast  some 
reflection  upon  his  past  folly  and  fall. 
^  Thou  knoioest  all  things.  Here  Peter 
most  feelingly  appeals  to  the  Divine 
Omniscience  of  his  Lord.  It  is  not 
boastfully,  but  humbly,  as  much  as  to 
Bay — Thou  canst  see  into  the  secrets 
of  my  inmost  soul,  and  where  my  fel- 
low men  might  not  see  it,  and  where 
my  inconsistencies  would  often  cast  a 
shade  upon  it,  thou  canst  detect  the 
love,  however  concealed.  Observe — 
The  Divine  Omniscience  ought  not  to 
be  a  terror  to  the  true  Christian,  but  a 
comfort :  for  His  all-searching  eye,  can 
trace  His  own  likeness  wherever  it  is 
to  be  found,  in  the  deepest  depths  of 
the  soul.  ^  Feed  my  sheep.  The  term 
here  used  is  not  "  shejjhcrd,^'  as  in  vs. 
16,  hut  feed,  as  vs.  15.  Trench  remarks 
that  the  Master  directs  the  '■^shepherd- 
ing," with  attention  to  the  government 
and  order  of  the  flock,  but  that  flrst 
and  last,  (vs.  15  and  here,)  He  com- 
mands the  FEEDING  of  the  flock,  as  the 
most  momentous  and  essential  matter. 
The  pastoral  care  lies  not  mainly  in 
the  form  and  outward  pale,  but  m  feed- 
ing the  flock  with  truth  and  conso- 
lation. 

18.  The  end  of  his  pastoral  office  is 
here  announced  to  him,  as  a  proof  of 
the  Omniscience  to  which  he  had  just 
appealed,  as  a  contrast  with  the  denials 
just  referred  to,  and  as  a  thrice  noble 
proof  which  Peter  was  to  give  of  the 
truth  and  sincerity  of  his  love,  as  now 
he  had  thrice  professed.  He  refers  to 
this  prophetic  forewarning  in  his  Epis- 


forth  thy  hands,  and  another  shall 
""  gird  thee,  and  carry  thee  whither 
thou  wouldest  not. 

19  This  spake  he,  signifying  by 
v/hat  death  ^  he  should  glorify 
God.  And  v/hen  he  hacT  spoken 
this,  he  saith  unto  him,  Follow  " 
me. 

20  Then  Peter,  turning  about, 


eAc.  21.  11.      d2Pe.l.l4. 
20.     Matt.  19.  28.     c.  12.  26. 


eNa.  14.  24.    ISa.  12. 


tie,  2  Pet.  1 :  14.  ^  Girdedst  thyself. 
All  along  in  your  youth  and  prime,  up 
to  this  hour,  thou  hast  girded  thyself, 
just  as  so  lately  with  the  fishers  coat, 
(vs.  7,)  prompt,  resolute  and  going 
whither  thou  wouldest.  This  was  his 
past  and  present  independence  of  ac- 
tion, nobly  consecrated  of  late  to  the 
Master's  service.  '^  But  xclien.  In  his 
declining  years  he  should  meet  with  a 
different  treatment.  %  Stretch  forth 
The  tradition  that  Peter  was  crucified 
has  given  to  this  term  the  sense  of 
stretching  forth  the  hands  for  cruci- 
fixion. It  probably,  however,  refers 
originally  to  the  ontstretching  of  a 
prisoner's  hands  to  be  bound  for  ex€ 


culion.   Acts  21 


25.     If  Another.     He 


should  fall  into  the  hands  of  others, 
and  violence  should  be  done  to  him,  as 
when  they  gird  the  condemned  with 
ropes  to  drag  them  to  crucifixion,  or 
gird  them  to  the  cross  with  cords.  See 
Acts  21 :  11 ;  Acts  22:  25.  *[  Wouldest 
not.  Not  that  he  would  be  unAvilling 
to  sufi"cr  violent  death  for  the  Master, 
but  that  he  should  die  at  the  hand  of 
persecution.  See  next  verse. 

19.  Signifying : — Indicating — poi7iting 
out — by  what  (kind  or  manner  of,) 
death  he  should  (attest  the  truth  of 
the  gospel,)  glorify  God.  ^  Follow 
me.  Peter  had  asked,  "Whither  goest 
thou  ?  "  and  the  answer  of  Jesus  was, 
"  lliou  shalt  follow  me  aftericards.^'' 
Now  comes  the  summons  to  go  forth  to 
his  work,  ready  to  brave  persecution 
and  death.  He  had  made  this  same  call 
upon  him  on  the  same  shore,  (Matt. 
16:  24,)  and  noAV  most  emphatically  in 
the  light  of  this  new  disclosure.  As 
Jesus  had  just  passed  through  death  by 


Age  33.] 


CHAP.  XXL 


341 


seeth  the  disciple  whom  Jesus 
loved,  following,  which  also  leaned 
on  Lis  breast  at  supper,  and  said, 
Lord,  which  is  he  that  betray eth 
thee? 
21   Peter,  seeing  him,   saith  to 


bloody  violence,  so  Peter  is  summoned 
to  follow  Him. 

20.  It  would  seem  that  our  Lord 
moved  on,  and  Peter  commencing  to 
follow,  turned  about  to  look  after  the 
rest,  and  saw  John  following — John, 
who  was  so  pre-eminent  among  the 
twelve,  having  the  true  spiritual  pri- 
macy of  Love — whom  Jesus  loved — 
who  also  leaned  on  Jesus'  breast,  as 
his  bosom  friend  and  right-hand  guest, 
and  who  asked  the  delicate  question  at 
the  Supper,  as  it  was  suggested  by 
Peter,  Peter  naturally  enough  asks 
about  him.  He  was  also  the  bosom 
friend  of  Peter.  See  Introduction.  And 
his  following  here  showed  his  love  to 
both. 

21,22.  What  shall  this  man  do?  Liter- 
ally— And  this  one — what  ?  Peter  had 
already  understood  that  he  was  called 
to  follow  Christ  to  trial,  though  at  the 
trial  of  Christ  he  had  "followed  Him 
afar  of:'  Matt.  26 :  58,  And  now, 
thinking  of  all  that  so  distinguished 
John  as  the  beloved,  and  honored,  and 
trusted  disciple,  he  asks,  with  a  curiosi- 
ty not  altogether  pure,  nor  merely  idle — 
as  it  was  mixed  with  a  concern  for  his 
friend  and  what  should  befall  him — 
whether  a  similar  call  would  be  made 
upon  him,  and  whether  a  similar  death 
would  be  his.  *^  If  I  t-t-'iU.  Our  Lord 
well  understanding  the  temper  of  Pe- 
ter, does  not  reply  directly  to  his 
question,  but  refers  Peter  to  His  own 
sovereignty  in  the  matter — one  taken 
and  the  other  left,  as  He  pleases.  John 
had  already  received  a  prophetic  fore- 
warning of  his  death,  when  our  Lord 
replied  to  the  application  for  His  right 
and  left  hand  places  in  the  kingdom, 
"  Ye  shall  mdeed  drink  of  my  cup,  and 
be  baptized  with  my  baptism."  Matt. 
20:23;  Mark  10 :  39.  ^  That  he  tarry- 
remain  in  the  flesh.  The  intimation 
29* 


Jesus,  Lord,  and  what  shall  this 
man  do  ? 

22   Jesus  saith  unto  him.  If  I 

will  that  he  tarry  till  I  come,  * 

what  2s  that  to  thee  ?  Follow  " 
thou  me. 

a  Matt.  25.  31.    Ee.  1.  7  ;  22.  20.        5  ver.  19. 

was  that  *'  John  was  to  wait  patiently, 
to  linger  on  year  after  year  in  loneli- 
ness and  weariness  of  spirit,  to  abide 
persecution,  oppression  and  wrong, 
(Rev.  1:  9,)  to  endure  the  enmity  of 
the  wicked,  (1  John  3:  13,)  and  the 
sight  of  heresies  abounding  in  the 
church,  (1  John  2:  18,  19-2d,)  as  if  to 
exemplify  in  Himself  all  classes  of  the 
faithful,  and  the  various  modes  of 
drinking  the  cup  of  Christ."  If  Till  I 
come.  Our  Lord  had  spoken  of  His 
coming  to  them,  (ch.  19  :  18,)  and  in 
His  use  of  the  term  it  includes  all  His 
comings,  by  the  Spirit  and  by  His 
judgments,  onward  to  the  consumma- 
tion. It  is  generally  referred  here  to 
that  notable  coming  at  the  destruction 
of  Jerusalem,  which  John  alone  lived 
to  see,  and  which  was  the  opening  of 
that  series  of  events  that  looked  for- 
ward to  the  final  coming  to  judgment, 
as  in  Matt.  25.  T[  ^yhat  is  that  to  thee? 
It  is  not  speculation,  but  self-consecra- 
tion, that  is  needed.  It  is  not  another's 
matters,  but  your  own.  May  not  Pe- 
ter here  have  learned  the  lesson  which 
he  charges  home  in  his  Epistles,  not  to 
be  "a  busy-body  in  other  men's  matters," 
and  that  other  lesson,  ' '  If  any  man  suffer 
as  a  Christian — a  follower  of  Christ — 
(the  only  instance  in  which  the  name 
is  used  by  the  New  Testament  writers,) 
let  him  not  be  ashamed,  but  let  him  glo- 
rify God  on  this  behalf."  T"  Follow 
thou  me.  Thou,  (emphatic.)  "For 
every  one  of  us  must  give  account  of 
himself  to  God."  "  They  measuring 
themselves  by  themselves,  and  com- 
paring themselves  among  themselves, 
are  not  wise."  2  Cor.  10:  12.  Each 
viust  do  his  own  duty,  which  is  not 
another's,  and  whether  another  shall 
do  his  own  duty  or  not.  Each  is  to  do 
his  own  present  duty,  no  matter  what 
becomes    of    others,    or    of   himself. 


342 


JOHN. 


[Age  33. 


23  Then  wont  this  saying  abroad 
among  the  brethren,  that  that 
disciple  should  not  die  :  yet 
Jesus  said  not  unto  him,  He 
shall  not  die ;  but,  If  I  will  that 
he  tarry  till  I  come,  what  is  that 
to  thee  ? 


Christian  liberality  is  cramped  -with 
many  by  the  constant  asking  of  this 
question,  "What  shall  this  man  do?" 
•when  the  question  should  be,  "  What 
shall  I  do  ?  "  "  Lord,  what  wilt  thou 
have  me  to  do  ?  " 

23.  Should  not  die — Is  not  going  to 
die.  So  some  inferred,  who  supposed 
that  Christ's  final  coming  was  meant ; 
and  in  the  Thessalonian  Church,  many 
had  misunderstood  Paul's  language, 
just  as  some  here  misinterpreted  our 
Lord's.  They  reasoned  of  course  that 
if  Christ's  coming  meant  His  final 
coming  to  judgment — and  if  John  were 
to  remain  until  that  time,  he  would 
not  see  death.  1  Thess.  4:  17.  But 
if  the  prevalent  belief  in  the  church 
was  that  Christ's  final  coming  should 
occur  within  a  life-time,  they  could 
not  have  drawn  the  inference  from 
these  words,  that  John  should  ?ict  die. 
And  if  they  inferred  only  that  he  was 
to  be  miraculously  retained  in  life  till 
some  remote  future  beyond  the  longest 
life- time,  why  not  as  well  for  two  thou- 
sand years  as  for  two  hundred  ?  "^  Said 
not.  "  To  the  law  and  to  the  testi- 
mony." Give  us  the  "thus  saith  the 
Lord."  What  did  the  Lord  say,  and 
what  did  He  not  say  ?  Our  last  appeal 
in  all  religious  controversy  is,  and 
must  be,  to  the  Scripture.  The  original 
word  is  acknowledged  as  the  last  ap- 
peal for  the  settlement  of  all  disputed 
points  among  all  Evangelical  Chris- 
tians. Let  us  fall  back  upon  God's 
word — study  its  precise  terms — and 
bring  out  its  very  language  more  and 
more  to  the  public  understanding.  And 
thus  will  m.any  an  error  be  stripped  of 
its  disguises,  many  a  perversion  of 
Ood's  word  will  be  exposed,  and  by 
the  sure  word  of  revelation,  applied  by 
the  Spirit  of  all  truth,  the  church  shall 


24  This  is  the  disciple  which 
testifieth  of  these  things,  and  wrote 
these  things  :  and  "  we  know  that 
his  testimony  is  true. 

^25  And  ^  there  are  also 
many  other  things  which  Jesus 
did,  the  which  if  they  should  be 


c.  19.  35.    3  Jno.  12. 


"grow  up  in  all  things  into  Him  who  is 
the  Head." 

24.  This  is  the  disciple.  As  much  as 
to  say — The  writer  of  this  Gospel  nar- 
rative is  the  disciple  referred  to — the 
beloved  disciple — who  yet  lives  indeed 
by  the  Divine  favor,  sixty  or  seventy 
years  after  the  events.  And  he  has 
nothing  more  to  say,  except  to  speak 
for  others  as  well  as  for  himself  as  to 
the  certain  truth  of  this  testimony. 
We  know,  he  says,  just  as  in  ch.  3 : 
11;  19:  35;  1  John  5 :  18,  19,  20;  3 
John  12.  John  still  to  the  last  speaks 
of  himself  in  the  third  person. 

^  173.  Conclusion  of  John's  Gospel 
Narrative. 

Matt.       I       Mark.      i        Luke.       |        John. 

I  I  I  21.25. 

25.  He  seems  here,  at  the  close  of 
his  testimony,  to  think  how  far  short 
it  must  of  needs  fall  of  being  a  com- 
plete record.  Already,  in  ch.  20 :  30, 
he  had  declared  that  many  other  signs 
were  wrought  by  our  Lord  which  are 
not  written  in  this  book.  And  here  he 
adds  that  if  these  numberless  works 
and  words  of  Him  "who  went  about 
doing  good"  should  be  written  out, 
every  one  of  them,  he  does  not  sup- 
pose that  there  would  be  room  to  con- 
tain the  records — as  we  say — or  as 
the  proverbial  language  has  it  that 
the  world  itself  would  contain  them. 
So,  in  ch.  12  :  19,  the  same  proverbial 
hyperbole  was  used,  and  was  per- 
fectly well  understood.  "  Tlie  world  is 
gone  after  Him."  Observe  —  These 
four  gospel  narratives  seem  each  to 
have  had  a  specific  aim,  which  natu- 
rally would  control  the  selections  from 
our  Lord's  words  and  works,  under 
the  suggestion  of  the  Holy  Spirit.    As 


CHAP.  XXI. 


343 


written  every  one,  I  suppose  that 
even  the  world  itself  could   not 


■we  have  seen,  John  had  it  for  his  ob- 
ject to  record  the  proof  of  our  Lord's 
Divine  Person  and  Mission ;  and  here, 
at  the  hist,  he  testifies  to  the  immensity 
of  His  doings.  Observe — We  liave  so 
many  books  in  order  that  we  may  have 
a  variety  of  independent  testimonies — 
we  have  so  many  tcriters  that  we  may 
have  the  excellent  harmony  of  their 


contain  the  ■*  books  that  should  be 
written.     Amen. 


statements,  as  given  from  every  point 
of  view.  We  have  so  few  details  recorded, 
lest  the  memory  should  be  overbur- 
dened, and  lest  the  "Word  of  God,  which 
is  the  Book  of  Life — the  charter  of 
salvation — should  be  unwieldy,  and  be 
confined  to  a  few,  or  to  a  class,  instead 
of  being  accessible  and  intelligible  to 

ALL. 


^' 


[see  page  84.] 
CHAPTER  IV.  39-42. 

This  paragraph,  which  records  the  extension  of  the  Gospel  to  the  Samaritans, 
by  the  ministry  of  our  Lord,  has  an  important  connection  with  the  progress  of 
Christianity,  under  the  Apostles,  and  its  extension  to  the  Gentile  world,  as  re- 
corded in  the  Acts.  Though  here  was  a  rival  religion,  full  of  bitterness  to- 
wards Judaism  and  its  worship — though  here  was  a  mongrel  people,  full  of 
hatred  towards  the  Jews  as  a  nation,  our  Lord  had  come  on  earth  to  be  "  the 
Saviour  of  the  world,"  and  here  was  the  "well  of  Jacob"  to  whom  the  angel  of 
the  covenant,  in  the  vision  of  the  ladder,  had  promised,  "  Thy  seed  shall  be  as 
the  dust  of  the  earth,  and  thou  shalt  spread  abroad  to  the  west,  and  to  the 
east,  and  to  the  north,  and  to  the  south:  and  in  thee  and  in  thy  seed  shall  all 
the  families  of  the  earth  be  blessed."  Gen.  28:  14.  The  twelve  were  expressly 
charged  to  turn  aside  from  this  people,  and  to  "go  eather  to  the  lost  sheep 
of  the  House  of  Israel."  Matt.  10 :  5.  But  the  Good  Shepherd  had  other  sheep 
which  were  not  of  this  fold — them  also  He  must  bring,  and  they  should  hear 
His  voice,  and  there  should  be  one  flock  and  one  Shepherd,  Ch.  10:  16,  Kates. 
Therefore,  though  these  Samaritans  afterwards  refused  Him  and  His  disciples 
the  common  hospitalities  of  their  country,  because  His  face  was  as  though  He 
would  go  to  Jerusalem — and  though  this  very  .John  then  asked  if  he  should  call 
down  fire  from  heaven  upon  them,  as  Elias  did,  (Luke  9:  51-55,)  the  blessed 
Saviour  rebuked  him  and  said,  "  The  Sen  of  Man  is  not  come  to  destroy  men's 
lives,  but  to  save  them.''  And  John  himself  was  afterwards,  in  his  Apostolic 
ministry,  called  to  go  down  to  Samaria,  and  to  pray  rather  for  the  baptism  of  the 
Holy  Ghost  and  of  fire  to  descend  upon  them.     Acts  8:  15. 


39  And  many  of  the  Samaritans 
of  that  city  believed  on  him  for  the 
saying  *  of  the  woman,  which  testi- 
fied, He  told  me  all  that  ever  I  did. 

40  So  when  the  Samaritans  were 


CHAPTER  IV. 

39.  It  is  noted  most  expressly  to  the 
credit  of  the  Samaritans  that  they  be- 
lieved upon  the  simple  report  of  the 
woman,  while  the  Jews,  amidst  His 
miracles,  demanded  a  sign  from  Heav- 
en. Ch.  2 :  18.  These  Samaritans  of 
the  city  believed  even  before  they  had 
seen  Him.  "  AVonderful  facility,"  says 
Bengel.  Compare  ch.  5 :  40  and  vs. 
48. 

40.  The  people  proved  their  earnest 
interest  and  confidence  by  beseeching 
Him  to  remain  with  them.     So  .He  did 


come  unto  him,  they  besought  him 
that  he  would  tarry  with  them : 
and  he  abode  there  two  days. 

41  And  many  more  believed  be- 
cause of  his  own  word : 


for  a  season.  He  loves  to  stay  where 
He  is  wanted.  This  Sychar,  now 
called  Nablous,  is  one  of  the  most 
thrifty  and  prosperous  towns  in  Pales- 
tine, in  the  midst  of  a  well-watered 
region,  beautifully  located  between 
Gerizim  and  Ebal,  with  the  Mount  of 
Blessing  evidently  the  most  over- 
shadowing it,  and  drawing  to  this  day 
perhaps  blessings  from  the  well  which 
Jesus  opened  then  and  there. 

41,  42.  Ilis  own  tvord.     The  woman 

published  the  news  with  much  success : 

but  Christ  with   more.     "Come   and 

see"  is  always  Christ's  invitation.   And 

(344) 


345 


APPENDIX. 


42  And  said  unto  the  vroman, 
Now  we  believe,  not  because  of 
thy  saying ;    for  *  wo  have  heard 

a  c.  17.  8.     1  John  4.  14. 


ever  since  Jesus  uttered  these  signifi- 
cant words  to  those  first  inquirers, 
Andrew  and  John,  (ch.  1:  39.)  His 
disciples  have  used  them  to  others. 
Philip  said  "  Come  and  see,"  (ch.  1  : 
46,)  and  the  Samaritan  woman  said 
*'  Come  and  see,"  vs.  29.  And  they 
who  responded  to  the  call,  found  that 
the  half  had  not  been  told  them.  "  Let 
him  that  heareth  say  come."  Rev.  22: 
19.  Observe — 1.  How  their  faith,  built 
upon  direct  personal  contact  with 
Christ,  fully  confirmed  her  testimony, 
even  while  it  seemed  to  set  it  aside  ! 
2.  When  we  have  had  this  personal 
communion  with  Chi-ist,  we  can  say 
we  have  heard  him  ourselves,  and 
KNOW  that  this  is  indeed — as  the  preacher 
or  teacher  declares — the  Christ.  3. 
This  is  the  people  about  whom  Christ 
had  charged  the  twelve  Apostles,  in 
their  first  temporary  commission — 
"  Into  any  city  of  the  Samaritans  enter 
ye  not."  They  were  counted  as  next 
to  the  heathen.  Hew  blessed  this 
visit  of  our  Lord  Himself  to  them  now. 
This  is  now  the  beginning  of  the  fulfill- 
ment of  those  large  promises  made  to 
the  patriarch.  This  is  the  first  gather- 
ing in  of  the  aliens  into  the  fold  of 
Christ.  Here,  where  Israel  owned  the 
first  portion  of  gi-ound  possessed  by 
the  patriarchs  in  the  Holy  Land,  (ex- 
cept for  sepulchres,)  where  he  dug 
his  well  and  opened  a  water-spring  for 
the  thirsty,  Jcsns  now  drinks,  and  the 
New  Te.stamont  Joseph  appears  as  the 
'^  Fountain  oj^enrxl,"  (of  Zechariah,)  and 
as  the  "fruitful  bough — even  a  fruitful 
bough  by  a  Avell,  whose  branches  run 
over  the  wall."  Observe — How  large 
the  terms  of  their  confession — "the 
Saviour  of  the  world" — not  of  the 


him  ourselves,  and  know  that  this 
is  indeed  the  Christ,  the  Saviour 
of  the  world. 

Jews  only,  nor  of  the  Samaritans  alone, 
but  of  the  world.  They  had  not  read 
in  vain  their  books  of  Moses — that  "  all 
nations  of  the  earth,"  and  "  all  fami- 
lies," were  to  be  blessed  in  the  pro- 
mised seed.  And  the  Prophet  like  unto 
Moses  had  come.  AVe  Gentiles  ought 
surely  to  speak  of  Christ  as  the  Saviour 
of  the  warld,  and  to  publish  His  Gospel 
to  all  nations. 

The  Samaritans,  as  a  mixed  people — 
partly  of  foreign  extraction — were  at 
special  enmity  with  the  Jews  since 
the  time  of  the  building  of  the  Temple 
by  Zerubbabel,  which  they  had  seri- 
ously interrupted.  And  though  our 
Lord  had  instructed  the  twelve,  "Into 
any  city  of  the  Samaritans  enter  ye 
not,"  (Matt.  10:  5,)  yet  He  himself 
comes  hither  to  sow  the  seed  which 
should  afterwards  yield  so  plentifully 
to  the  reaping  of  His  Apostles.  On  the 
eve  of  His  Ascension,  He  declared  to 
them  that  next  to  Jerusalem  and  ail 
Judea,  they  should  be  witnesses  to  His 
name  in  Samaria,  and  after  that  "into 
the  uttermost  parts  of  the  earth." 
Acts  1 :  8.  Samaria,  in  Apostolic 
times,  stood  thus  as  a  connecting  link 
between  Jews  and  Gentiles.  Accord- 
ingly, this  was  the  very  path  which 
Christianity  actually  took.  AVhen  it 
was  ready  to  overflow  the  ancient 
banks,  after  Stephen's  persecution, 
Philip  preached  first  at  Samaria,  and 
"they  received  the  word  of  God," 
(Acts  8:  14,)  and  through  Peter  and 
this  very  John,  the  Holy  Ghost  was 
imparted  to  them,  till  at  length  the 
Gospel  passed  quite  over  to  the  Gen- 
tiles, and  while  the  Priest  and  Levite 
turn  aside,  "the  Good  Samaritan" 
draws  nigh.  Luke  10:  33. 


OUTLINE  OF  EVENTS  IN  PALESTINE,  &c. 


PRIOR  TO  THE  ADVENT  OF  OUR  LORD,  AND  AFTERWARD,  UNTIL 
THE  DEATH  OF  JOHN. 


Before  Christ. 

167.  The  Maccabeau  wars  commenced  under  Mattathias, 
166.  The  Maccabean  princes  and  rise  of  the  Asmonean  power. 

("  The  Asmonean  family  descended  from  Mattathias,  the  father  of  Judas 
Maccabeus,  a  priest  of  the  course  of  Joarib,  united  in  their  own  per- 
sons the  civil  and  ecclesiastical  authority.") — Hale. 
165.   "  The  daily  sacrifices,''^  which   were  discontinued  B.  C.   168,  are  now  re- 
sumed; thus  fulfilling  the  prophecy  of  Daniel  (12:  7). 

168.  The  Asmonean  dynasty. — Hale.     Judas  is  appointed  governor  of  Judea. 
160.  First  treaty  of  alliance  with  Rome.     Embassy  to  Rome — the  Jews  are 

admitted  as  friends  and  allies. 
143.   The  Jewish  nation  declared  independent.    Simon  rules  both  as  prince  and 

priest — fortifies  Jerusalem  and  Judea. 
141.  John  (Hyrcanus)  general  of  the  forces. 

136.  Hyrcanus,  attacked  by  Ptolemy,  takes  refuge  in  Jerusalem,  and  rules  as 
priest  and  king.     (The  rise  of  the  Pharisees,  Sadducees  and  Essenes 
traced  by  some  historians  to  this  reign.) 
133.  End  of  the  Apocryphal  writings. 
130.  Hyrcanus  independent  of  Syria.     He  destroys  the  Samaritan  temple  on 

Mount  Gerizim,  and  brings  Samaria  under  his  rule. 
125.  Prosperous  wars  of  John  Hyrcanus.     Dissensions  of  the  Pharisees  and 

Sadducees. 
109.  Prosperous  period  of  Judea. 

106.   Death  of  John  Hyrcanus.     His  son  Aristobulus  becomes  priest  and  king. 
105.  Alexander  Janneus,  his  third  son,  succeeds  as  king. 
103.  Cleopatra  of  Egypt  assists  the  Jews. 
95.   Insurrection  of  the  Pharisees,  6,000  Jews  massacred  by  the  hired  troops. 
89.  Civil  war.     The  Pharisees  receive  aid  from  Syria.     6,000  Jews  revolt 

from  the  Syrians,  and  join  Janneus. 
85.  Suppression  of  the  Pharisaic  revolt — 50,000  rebels  having  perished  in 

the  war. 
69.   Hyrcanus,  High  Priest,  declared  king.     Aristobulus  II.  claims  the  throne 

— defeats  Hyi'canus,  who  then  resigns. 
66.  Antipater,  an  Idumean,  instigates  Hyrcanuaito  struggle  for  the  crown. 
65.  Civil  war.     Aretas,  an  Arabian  prince,  assists  Hyrcanus,  and  shuts  up 

Aristobulus  in  the  Temple. 
64.  Roman  interference.     Aretns  withdraws   from  Jerusalem — on   his   way 
home  is  defeated  by  Aristobulus  with  great  slaughter. 

(346) 


OUTLINE  OF  EVENTS  IN  PALESTINE,  &c.  347 

EOM\N    DOMINATION 
Before  Christ. 

Qi.  The  claimants  for  the  crown  plead  their  cause  before  Pompey,  the 
Iloman  general,  at  Damascus.  Aristobulus,  fearing  the  result,  hastens 
back  to  Jerusalem,  and  prepares  it  for  a  siege. 

63.  Pompey  is  admitted  into  Jerusalem  by  the  party  of  Ilyrcanus.  The 
Temple  is  taken — 12,000  having  perished.  Aristobulus  is  sent  prisoner 
to  Rome.  Pompey  profanes  the  Temple,  lie  enters  the  Holy  of  Holies, 
(being  the  tirst  man,  except  the  High  Priests,  who  had  ever  dared  to 
do  so.) 

61.  Pompey 's  two  triumphs  as  the  conqueror  of  15  kingdoms  and  400  cities. 
Sep.  23. 

JUDEA   IS    MADE    TRIBUTARY   TO    ROME. 

60.  The  First  Triumvirate  at  Ptome  [Ccesar,  Pompey  and  Crassus,  Triumvirs). 
67.  Five   supreme  independent  Sanhedrims  established.     ("  The  corruption 

of  public  morals  was  at  this  time  at  a  fearful  height.") 
54.  Crassus  plunders  the  Temple  of  two  millions  pounds  sterling — 10,000 

talents. 
47.  iVntipater  made  procurator  of  Judea  under  Hyrcanus,  prince  and  high 

priest.     Phasael  his  son  is  governor  of  Jerusalem,  Herod  his  second 

son  governor  of  Galilee,  who  frees  Galilee  from  robbers — is  summoned 

before  the  Sanhedrim. 
46.  Herod  obtains  the  rule  of  Ccele  Syria. 
40.  Herod  applies  at  Rome,  and  is  appointed  King  of  Judea  by  the  Roman 

Triumvirate — he  returns  with  the  title  of  "  King  of  the  Jews." 
39.  Contests  between  Herod  and  Antigouus. 
38.  Jerusalem  besieged  by  Herod  and  the  Romans. 
37.  Jerusalem  taken  by  storm — awful  massacre  of  the  inhabitants.    Antigouus 

put  to  death  as  a  common  malefactor — thus  terminating  the  Asmonean 

dynasty,  after  a  term  of  126  to  129  years. 

IDUMEAN   KINGS    UNDER   ROME. 

Herod  ascends  the  throne  of  .Judea.  The  Asmonean  family  and  the 
Sanhedrim,  except  two,  destroyed. 

30.  Herod  submits  to  Octavius,  and  is  re-appointed  king.  His  dominions 
include  Samaria,  Galilee,  Petrea,  Iturea,  Trachonitis  and  Idumea,  be- 
sides Judea. 

28.  Census  of  the  Roman  Commonwealth,  16,500,000  F.  C.  17,258,761— 
Census  of  Rome  4,164,000. 

27.  (Rome  ceases  to  be  a  Republic.  The  title  '^Augustus"  conferred  upon  Cae- 
sar Octavius.) 

THE    EMriRE    OF    ROME. 

(Revenue  of  the  State,  40,000,000  sterling.     The  Pantheon  built.) 
19.  Herod  commences  preparations  for  rebuilding  the  Temple. 
17.  Rebuilding  of  the  Temple  commenced.     (From  this  year  to  the  first  Pass- 
over of  our  Loi'd's  ministry,  forty-six  years.  John  2  :  20.) 
9.  The  Alexandrian  Jews  confirmed  in  their  privileges  by  the   emperor, 

Augustus  Caesar. 
8.  Herod  visits  Rome — loses  the  favor  of  Ceesar — obtains  permission  to  kill 

his  two  sons  by  Mariamne. 
7.  Judea  virtually  reduced  to  a  Roman  province.     Herod  a  nominal  king 
from  this  time. 


348  OUTLINE  OF  EVENTS  IN  PALESTINE,  &c. 

Before  Christ. 

4. — (That  is,  four  years  before  the  Common  Era,  called  "Anno  Domini.") 

BIRTH    OF    JESUS    CHRIST    OUR    LORD    AT    BETHLEHEM, 

Riot  in  Jerusalem.     The  Roman  eagle  over  the  temple  thrown  down. 

8.  Herod  dies.  By  his  will  he  appoints  Archelaus,  King  of  Judea,  Samaria 
and  Idumea — Philip,  Tetrarch  of  Trachonitis,  Gaulonitis  and  Batanea — 
and  Antipas,  Tetrarch  of  Galilee  and  Perea.     See  Notes  on  Matt.  2 :  22. 

2.  Archelaus  proceeds  to  Rome,  Avhere  he  is  accused  of  despotism  and  cru- 
elty. (A.  D.  6.)  Csesar  entitles  him  Ethnarch  of  Judea.  He  is  banished 
to  Vienna  A.  D.  6. 

THE  CHRISTIAN  ERA. 

This  was  first  used  as  a  notation  of  time  about  the  year  527,  by  Dionysius 
Exiguus,  a  Roman  Abbot.  It  was  intended  to  form  a  reckoning  from  the  In- 
carnation of  our  Lord.  But  chronologistshave  found  that  it  was  set  four  years 
too  late.  Yet  it  is  so  generally  received  that  the  ei-ror  is  not  often  regarded 
— and  the  year  A.  D.  passes  as  the  Common  or  Vulgar  Christian  Era,  though 
for  exact  calculation  it  is  important  to  note  and  allow  for  the  difference. 
Blunders  often  occur  on  account  of  this  inaccuracy.  For  example,  our  Lord's 
ministry,  which  commenced  when  He  was  30  years  of  age,  is  to  be  set  Vii  A.  D. 
26 — and  His  crucifixion,  which  was  at  33  years  of  age,  was  at  A.  D.  29. 

A.  D. 

6.  JUDEA  UNDER  ROMAN  PROCURATORS. 

8.  Jesus  goes  at  twelve  years  of  age  to  Jerusalem,  and  remains  behind  at 
the  Temple. 
14.  Tiberius  sole  Emperor. 
19.  Expulsion  of  the  Jews  from  Rome. 

25.  Pontius  Pilate  succeeds  Gratus  in  the  Pro-consulship   of  Judea.     His 

tyranny  excites  disaflfection. 

26.  John  the  Baptist's  ministry  commences.     He  baptizes  Jesus.    Our  Lord's 

ministry  begins  six  months  after  John's  commences. 
30.  Crucifixion  of  our  Lord,  at  33  years  of  age. 

THE    CHRISTIAN    CHURCH    FOUNDED    IN   JERUSALEM. 

Tiberius  sole  Emperor — (A.  D.  14-37.)     Caiaphas  High  Priest.     Pilate 
Governor. 
37.    Caligula  Emperor,     Stephen  the  first  martyr.     The  Gospel  in  Samaria. 
Conversion  of  Cornelius.     First  Gentile  church  at  Antioch.    Conversion 
of  Saul. 

41.  Claudius  Emperor.     He  appoints  Agrippa  king  over  Herod's  dominions. 

42.  Uerod  Agrippa  King  of  Judea. 

44.  Martyrdom  of  James,  son  of  Zebedee,  and  brother  of  John, 

Death  of  Herod. 
50.  Synod  at  Jerusalem. 
54.  Nero  Emperor. 

GO.  Paul's  voyage  as  prisoner  to  Rome.      His  Martyrdom,  (63  or  68.) 
64.  Burning  of  Rome.     Nero's  persecution  of  the  Christians. 
70.  Destruction  of  Jerusalem  by  Titus. 
70-95.  John  labors  in  Asia  Minor,  (Ephesus,  &c.)     His  Gospel-History  and 

Epistles. 

95.  John's  exile  at  Patmos,  under  Domitian.     The  Apocalypse. 

96.  Return  to  Ephesus. 
100-102.  John's  death. 


